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Digitized by the Internet Archive
in 2008 with funding from
Microsoft Corporation

http://www.archive.org/details/workscosOScosiuoft

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RIGHT REVEREND FATHER IN GOD

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JOHN COSIN

LORD BISHOP OF DURHAM.

NOW FIRST COLLECTED.

VOLUME THE FIFTH.
NOTES AND COLLECTIONS ON THE BOOK OF COMMON PRAYER.

OXFORD:

M DCCC LY.

PRINTED BY MESSRS, PARKER, CORN-MARKET, OXFORD.

NOTES AND COLLECTIONS

BOOK OF COMMON PRAYER.

BY

JON CO's ION;

LORD BISHOP OF DURHAM.

A NEW EDITION,

COLLATED WITH THE ORIGINAL MANUSCRIPTS.

CONTENTS

PREFACE

First Series of ΤΣ in ΓΕ Book of Genrer
Prayer, A.D. 1619 ξ

Second Series of Notes in ee ee Book of Coa
Prayer, A.D. 1638

Third Series in MS. Book

Appendix, No. I. Corrections &e. of the Bene of ἐν τος
Prayer

— No. Il. θη Cae anes

No. III. Disputatio de die Dominico

Index

Page

TABLE OF CONTENTS.

The portions of the Book of Common Prayer on which the Notes are made.

Page

INTRODUCTORY.
On the Consonance of our Service with others 3 : 3 : δ
On Uniformity in Common Prayer > 5 . = 201-410
On the Act of Uniformity : 2 : 179—184, 411—413
Proclamation for the Uniformity of Common Prayer Ξ - - 184
The Preface, and Rules subjoined to it C - 6—12, 185, 186, 413, 414
On Ceremonies τ - 12—15, 186—188, 415—419
The Order how Holy τ is to be foe ξ : 15—17, 188
The Table of Psalms and Lessons : 17—21, 189, 190, 419—424
The Almanack : ᾿ . ¢ 2 : .. 190—192
The Kalendar : 21—37, 192—226, 424—434
The Holydays and pllowing Raley : - . 387/—40, 226, 435
Rules before Morning Prayer (of Chancels and of Ornaments in time of

Divine Service) : . Ὁ 40—44, 220--- 258, 435—441
On Morning Prayer.—The Sentences : = 44, 45, 233, 441, 442
The Exhortation, Confession, and Absolution 45—47, 233, 234, 442—445
The Lord’s Prayer - - 47, 48, 234
The Versicles, Gloria Patri, an Praise ye the ΕἸ : 48—51, 445, 440
Venite Exultemus.—Singing Ε Ξ : ᾿ . ol, 52, 446
Psalms and Lessons 4 Ξ Ε ὃ 58—88, 235, 440, 447
Te Deum and Canticles 3 ς . δ9--Οδ, 235, 236, 447, 448
The Creed - : é ° ᾿ - é 236, 448
The Lord be with you, &c. : : ς Ε Ξ . 448
The Lord’s Prayer - ° δ 7 . 65, 237, 449
The Collects Ξ τ ᾿ 3 = 65, 238
{ For the concluding Bayes see at the end of the Titan]
The Creed of St. Athanasius 5 : ᾿ . 66, 238—240, 450
The Litany Ξ ς Ξ . 67, 240—245, 451—454
Concluding Prayers; For the King, Cet Ὁ 68, 245—247, 455, 456
The Collects, Epistles, and Gospels in general ᾿ 69, 247—249, 456, 457
Those ofeach day . : c < ° - 69—83, 249—298
Communion Service, Introduction to 5 τ Ξ + 299—305
First Rubrics Ξ - Ὁ - 83, 84, 805---808, 458
General comparison of the Services in the ‘feet and second books of Ed-

ward . τ : . - . . 458—462
On the Altar or Communion-table > ς : ς 85, 88
On the names Priest and Altar ς - 88, 89, 808, 809
Portion before the Offertory : : 90. 96, 309—318, 462--- 402
Offertory, Exhortation &c. to the Absolution 97—103, 318S—329, 464—470

Sursum Corda, &c. : ἐ : 103—105, 829---382, 470, 471

Vill TABLE OF CONTENTS.

Page

Prayer of Consecration . : » : 105—111, 882—844
Communion 7 ᾿ 3 ϑ 111]--113, 844—347, 471, 472
Post-Communion . ; Σ ᾿ 118, 115, 847--355, 472
(Of the Sacrifice of the Richarlat - ~ 5 115—122, 347 —355)
Gloria in Excelsis and Blessing . p 123, 124, 355, 356, 472, 473
Concluding Rubrics 4 ἔ 124—132, 356—358, 473, 480, 481
(Bucer’s proposed alterations in the Service Ἢ . 414--419)
(Of the frequent receiving of the Holy Communion : . 182---.-[84)ὲ
The Office of Public Baptism “ F 155—141, 358—360, 482, 483
— of Private Baptism 4 . 4 . : 141, 142
—————. of Confirmation ῷ ᾿ 142, 149, 484---400
The Catechism ὶ 4 5 . 149—156, 360—367, 491, 492
The Office of Matrimony. : 156—163, 867—370, 492—494
— of the Visitation of the Sick 5 - 163—165, 370, 494, 495

of the Communion of the Sick - 3 , 496, 497

— of the Burial of the Dead ᾿ . 165—172, 371, 497—499
ofthe Thanksgiving of women after Child-birth . 499, 500

The Commination Service . x : ; 382—385, 500—502
The Psalter : ᾿ c Α : 172—176, 385

The Ordination Services ¢ x : : Ξ . 885ὅ--Ξ897

COMPARATIVE PAGING OF NICHOLLS’ ADDITIONAL NOTES,
AND OF THE PRESENT EDITION.

The first figures indicate the page, the second the line of this edition, at which
the portion in Nicholls’ corresponding page begins and ends.

NIcHOLLs. First SerigEs. SECOND SERIES. THIRD SERIES.
Page

3 401, 1—405, 6.
4. 405, 6—411, 19.
5 411, 20—415, 29.
6 6, 1I—11, 23 185, 1—186, 20 415, 29—52.
ij 11, 24—13, 4 186, 21—188, 12 415, 33—419, 8.
ἘΠῚ eens Aa ἼΞ5. 15. 180, 5 419, 9—420, 23.
ge 17, 12—18, ult. 420, 24—421, 13.
10 19, 1—22, 32 189, 4—192, 4
gle 22, 33—-26, 2 192, 5—194, 15 424, 14—425, 5.
12; 26, 3—30, 24 194, 16—198, 18 425, 6—17.
13 30, 25—36, 13 198, 19—222, 12 425, 18—429, 5.
14 36, 22—37, 5 222, 13—224, ult. 429, 6—434, ult.
15 37, 17—88 225, 1—226, ult. 435, 1—26.
16 40, 4—42,18 227, 1—228, 14 435, 27—438, 19.
17 228, 15—231, 26 438, 20—441, 21.
18 42, 24—46, 16 231, 27—233, 30 ; ὃ ἿΞ
19 46, 17—49, 8 233, 31235, 2 } BOB.

20 49, 9—62, 4
62, 5 to 63 ult. and

Bie sey 235, 3—9 445, 36—448, 10.

58, 29—59, 4 and ὲ ξ
eG τ ἢ 235, 10—237,21 448, 11—451, 12.
28 65, 13—68, 7 237,22—241,23 461, 18- 454, 8.
᾿ς ἀπ 8 ait. 241, 94. 946, ult.

= 454, 9—456, 8.
25 69,1 10,8 247, 1—249, 7 ray eae cies
26 70, 4—71, 17 249, 8—254, ult. 158,9) "0.
27 71, 1877, 18 255, 1—256, 13
28 256, 14263, 11
29 77, 14—77, 16 263, 12—268, 19
80 77, 17—78, 24 268, 20—273, 19
31 78, 25—79, 5 273, 20—280, 7 456, 30—457, 24.
32 79, 7—80, 5 280, 8—287, 10 457, 24—26.
33 80, 683, 6 287, 11—291, 19
291, 20—298, ult.
54 83, 7-83, 10 302, ult.—303, ult.
Si ee (304, 1—305, 15
35 83, 11—83, 29 Ne ey on 458, 1—461, 21.
36 83, 30—84, ult. 301, 4—302, penult.
8 85,1. 89, 22 305, 16—306, 26 461, 22—462, 14.
38 89,28. 90, 14 306, 27—310, 22 462, 19—28.
39 90,15—92, ult. 310, 23315, 18
; : ' 462, 29—464, 25

40 93, 1—94, 2 315, 19—318, 22 ε ΟΣ,
4. 94, 396, 22 318, 28. 899,1 482,16. 18.
42 96, 23-98, 11 322, 28—325,19 464, 26—466, 24.

~ See at end of Preface.
> The notes on these pages, as in some other cases, are transposed.

Χ COMPARATIVE PAGING OF NICHOLLS.

NIcHou.s, First Sertes, SECOND SERIES. Tuirp Series.
Page
43 98, 12—100, 12 325, 20—327, 6 466, 25—470, 2.
αι 100, 18—108, 23 327, 7—330, 18
45 100, 24—106, 17 330, 19—833, 9 470, 3—471, δ.
46 106, 18—109, 17 333, 10—337, 8
47 109, 24, 25 837, 9—342, 20
48 109, 26—111, 11 342, 21—345, 3 471, 6B—473, 12.
49 111, 12—116, 22 845, 4—347, 17
50 116, 22—120—35 347, 18—850, ult.
51 120, 36—1238, 2 351, 1—355, 13
52 (122,1—5),124,2—18 355, 14—356, 20 473, 23—477, 27.
53 124, 19—129, 3 477, 27—480, 14.
δι 129, 8---184, 12 850, 21—358, 8 480, 15—481, 18.
55 134, 13—139, 5 358, 9—358, 25 482, 1—484, 2.
56 139, 6—145, 5 358, 26—860, penult.
57 145, 6—145, 27¢ 484, 3—488, 7.
58 145, 28—149, 14 488, 8—491, 22.
59 149, 15—151, 17 360, penult—367, 11 491, 22—492, 2.
60 151, 18S—158, 8 367, 12—868, 27 492, 3—19.
61 158, 9—161, 5 368, 28—370, 2 492, 20—4.94, 29.
62 161, 6—164, ult. 370, 3—ult. 494, 30—497, 18.
63 165, 1 —169, 6 3871, 1—372, 10 497, 19—499, 15.
64 169, 7—170, 16 372, 11—376, 25
65 170, 17—171, 13 376, 26—382, 41
66 171, 14—172, 14 382, 15—385 ult. 499, 16—501, 24.

© And appendix No. 11.

PREFACE.

Tue notes and extracts contained in this volume have long
been known as the “ Additional Notes appended to Nicholls’
Commentary on the Book of Common Prayer.” The whole
of those notes are now reprinted; two of them which were
not written by Bp. Cosin, but were inserted by Nicholls as
those of Dr. John Mill, the editor of the New Testament,
being added at the end of this preface to complete the
work.

Of the three series of notes of which this collection
consists, the authorship of the second and third was from
the first correctly assigned to Bp. Cosin; but it was not
known that the first series was also his, though Nicholls
probably had the original MS. before him, communicated
by Dr. Pickering; and though the interleaved Prayer-Book
of 1619 containing these, as well as the other of 1638, con-
taining the notes marked as Cosin’s by Nicholls, are thus en-
tered in the catalogue of Bishop Cosin’s library at Durham,
drawn up by his secretary and son-in-law, under his own
eye: “The Common Prayer-Book, in large paper, set forth
A°. 1638, with the book of consecration and ordination,
wherein be inserted leaves of white paper through the whole
book for my owne notes and observations upon it, both doc-
trinal and historical. Lond. 1638. The same book again,
with paper and notes so inserted, set forth A°. 1619.”

It will make the subject more clear to reprint what
Nicholls said respecting these collections.

The title of the notes in his volume is: “ Additional
Notes on the Common Prayer; many of which are supposed to
have been collected by the Right Reverend Dr. John Overall,
formerly Lord Bishop of Norwich; others of which were
written by Dr. Lancelot Andrewes, formerly Lord Bishop of
Winchester; others by Dr. J. Cosins, formerly Lord Bishop
of Durham; and some by Dr. J. Mills, late Prebendary of

ΧΙ

Canterbury.
order.”’

PREFACE,

All of them now inserted in their proper

He then gives the following account of the notes and

their sources*.

* With respect to the first publi-
cation of these notes, the following cor-
respondence will be interesting. It is
inserted in a folio Prayer-book of 1619,
in Bp. Cosin’s library at Durham, (D.
III. 5,) described at the end of this
preface. The second letter is a rough
draft of Dr. Pickering’s reply to Ni-
cholls’ first letter, written on the back
of that letter. The Bishop of Dur-
ham at the time was Nathaniel, Lord
Crewe :—

“ For the Rev. Dr. Pickering, Pre-
bendary of Durham, Durham.

St. James’ Square, London,
Apr. 4, 1709.

Reverend Sir,—The MSS. notes
which you have been pleased to send
me are wonderfully liked by all parties,
for persons of different opinions in these
matters have viewed them with satis-
faction. You gave me no limitations
as to the use of them, and therefore I,
taking the advice of most of our Bi-
shops in town, think of publishing them
entire, only by omitting repetitions,
and translating some of the long Latin
notes. As for Bp, Cosins his par-
ticularities, viz. his bodily though un-
determinable presence, and his praying
for the dead, I must make some short
apologetical note upon; though my lord
of Durham is for having me leave them
out, but the Bp. of Lincoln (Dr. Wake,
added in another hand), who is tender
enough in these matters, is for having
them printed as they are. I have sent
down the new Proposals, if any of the
clergy in the neighbourhood are willing
to be subscribers, but for yourself, Sir,
to be sure you need not take any
care. My amanuensis takes care that
your book shall not be injured in the
transcribing.

I am, Sir,
Your most obliged
and humble servant,
Witt, NicHotts.

If any subscribe for my use, I make
the deduction of the 7th Book, and will
pick out the strongest, and at 17s. the
Book, and will take care the Book shall
be sent down to Durham.

In dorso.

Rev. Sir,— When I acquainted you

with my collection, your desire was to

extract some notes out of it, [and not
to publish the whole,] and with this
limitation which yourself set, I sent
my book up to you.

{ heard nothing from you of the re-
ceipt thereof, till the Postman told me
that you . . . publish the whole. But
notwithstanding that advertisement, I
must beg of you before you proceed any
farther to wait upon my Lord of Dur-
ham, with my book, and to follow his
Lordship’s directions in any thing re-
lating thereunto,

I have lately, in a private library,
met with large addenda to Bp. Cosin’s
notes on the Common Prayer, all un-
der the Bp.’s own hand. The manu-
script is an 8vo., of near 300 pages, and
designed by him to be inserted into his
larger book of annotations.

They ought to be both printed, or
not at all.

I am, Rev. Sir,
Y" affect. Bro. and Serv.

Ai
Sedgef{ield], Apr. 16, 1709.

St. James’ Square, Lond.,
Apr. 26, 1709.

Reverend Sir,—Yours of the 17th
instant, which you were pleased to
honour me with, I received, and am
heartily sorry that I should have given
you any occasion of falling under your
displeasure. Your sending up the Book
to be serviceable to my design, was I
thought to make use of it in any way I
should think most proper, and indeed
I had no other thoughts but to extract
some few matters out of it. But I was
driven from that resolution by the rea-
sons of some very wise and great men.
And in particular I consulted my Ld.
of Durham about it, who declared that
the notes oughtnot to be extracted ; that,
as they belonged to his library, he ought
to give direction as to the printing any
of them, and that they must stand by
themselves. Nor was I content only
with this general direction, but I waited
upon him a second time with the proof
of the Proposals, which was brought
me by the printer, when his Lordship
was pleased to alter that clause to his
mind, and that in the presence of
his Lordship’s chaplain. When some

PREFACE. ΧΙ

* An explication of the marks in the Additional Notes.

“+ signifies MSS. notes written in an interleaved Com-
mon Prayer-Book, in the Bishop of Durham’s library, printed
in the year 1619, supposed to be made from the collections
of Bishop Overall, by a friend or chaplain of his; a copy of
which MSS. is in the hands of the Reverend Dr. Hickes,
some part thereof being printed by him in his preface to his
‘Christian Priesthood.’” (These form the first series in
this volume. )

“C+ signifies MSS. notes in another Common Prayer-
Book, in the Bishop of Durham’s library, collected by Bishop
Cosins, and written in an interleaved Common Prayer-Book,
printed 1638, both which were communicated by the Reverend
Dr. Theophilus Pickering, prebendary of Durham, with the
leave of the Right Honourable and Right Reverend the
Bishop.” (This is our second series. )

“ C** signifies Bishop Cosin’s Additional Notes in a MS,
in 8vo., containing about 300 pages, written in Bishop Cosin’s
own hand, and being in the possession of the Reverend Mr.
C. Neil, vicar of Northallerton in Yorkshire, were commu-
nicated by him, at the instance of Dr. Pickering; the title of
which Additional Notes is, Liturgica, sive Annotata ad Divina
Officia, presertim ea que publica authoritate celebrantur in
Ecclesia Anglicana, sparsim hic et sine ordine collecta, sed
deinceps locis quibusque suis inserenda, et ad marginem libri

few were printed off according to this are pleased to send the book. If you

direction, the first that were delivered
to any person were sent down to you by
the Durham carrier before they were
published in the prints, with my letter
to you concerning what my Lord had
commanded me to do. Since I have
been very ill, and for some time forced
to keep within doors. To-morrow I
think of going out to wait upon my
Lord, to take his further directions ;
though I confess I shall be so plunged
upon the retraction of your former fa-
vour, that I know not what to do. The
proposals are sent all over England,
and subscriptions made in all parts;
your MSS. is transcribed, and some
parts of it translated. If you think fit
to have the addenda of Bp.Cosen pub-
lished, I will take care they shall be
inserted in their proper places, if you

will have none of yours printed, I must
publish only those in Dr. Hickes’ book,
which are nine parts in ten the same
with yours. But to send advertise-
ments of this round the nation is a
trouble which I hope you will not put
me upon, and my good Lord of Dur-
ham, to whom you refer yourself, and
under whose direction I acted, will not
be for. I am perfectly resigned to your
good pleasure, to do what you think fit
in this affair, and to improve all oppor-
tunities of testifying your great favour
to, Reverend Sir,
Your most obliged
and most humble servant,
Wixi. NicHou.s.
For the Rev. Dr. Pickering, Prebendary
of Durham, at Durham.”

XIV PREFACE,

precum reliquorumque divinorum collocanda.” (These form our
third series.)

“2: WP? signifies MSS. notes of Bishop Andrewes, partly
taken out of the library of my Lord Bishop of Durham, and
partly out of a MS. communicated by the Reverend Mr. C.
Neil, vicar of Northallerton in Yorkshire.

““M. signifies MSS. notes written by Dr. Mills, late pre-
bendary of Canterbury, and Principal of Edmund Hall,
Oxon., communicated by the Reverend Mr. Pierce, Vice-
Principal of Edmund Hall.”

Of these, the notes last specified, marked M., are appended
to this preface.

Those marked "Ὁ" W 2. being in fact a portion of the notes
in the Prayer-Book of 1619, are reprinted in their places in
the first series of notes, as they occur in the original. They
will be also found, with notices of the various readings of
several copies, in the volume of Bp. Andrewes’ Minor Works,
published for the Anglo-Catholic Library, Oxford, 1854.

The first series of notes was originally mentioned by Hickes,
in the Prefatory Discourse to his “ Two Treatises on the Chris-
tian Priesthood, and the Dignity of the Episcopal Order,”
(published in 1707,) in the following passage”: “ And to these
authorities of learned men in print, I shall add others of no
less moment out of an interleaved Book of Common Prayer,
with notes, which I happened to meet with, and value very
much.”...“ This book was imprinted in folio at London by
Robert Barker, printer to the king’s most excellent majesty,
Anno Dom. 1617. I cannot tell who was the author or col-
lector of the notes, but perhaps some other person may by
these following observations: At the third exhortation to the
Communion, he refers to his sermon on the Pharisee and
Publican, Luke xviii. 13, part 3. At the prayer before con-
secration, ‘vid. Cone. nostram in 1 Cor. xi. [27.] Whoso-
ever shall eat, &c., he speaks of Bishop Overall, as then
bishop of Norwich. At baptism; ‘ Vide Concionem meam
ad John iii. [5.] Except ye be born of water, &e. ‘ Liber
Constit, Ecclesie Anglicane, qui compositus est ab illo’ qui

> Hickes’ Two Treatises, vol. i. p- 107. ed. Oxford, 1847.

PREFACE. XV

πολλῶν ἀντάξιος ἄλλων, J. O.’—He often calls him my Lord
Overall in his notes. In the Catechism at these words,
‘Secondly, in God the Son, who hath redeemed me,’ &c.
‘ Vide Concionem meam in hunc locum tempore pomeridiano.’
At the office of burial, ‘ Vide Concionem nostram ad Ps. xcvi.
[9.1 O worship the Lord in the veauty of holiness.’

On this passage it is to be observed, 1. that the date of the
Prayer-Book is 1619, not 1617; 2. that what Hickes had
was a copy, as it contained observations which are not in the
original; the repeated Vide concionem nostram not being
in any case found there, nor the words Liber Constit., δα.
3. That as these passages are not in the original, so neither
is there any evidence that they are Bp. Cosin’s; it would
rather seem that his notes had been transcribed by some one
else, who had added these memoranda. 4. Dr. Nicholls had
this copy; see his second letter, in the note, page xii.

Owing to these remarks of Hickes, that series of notes
came to be known as Overall’s Collections, or as Notes by a
friend of Overall’s, and are often cited (indeed till lately
were only cited) in connexion with Overall’s name.

There can, however, be no doubt that they are Bp. Cosin’s.
Besides the entry in the catalogue of his library already
cited, the handwriting would be quite decisive. The nu-
merous specimens of Cosin’s writing at Durham, from the
early period at which his sermons there preserved were
written, down to the close of his life, afford ample oppor-
tunity for recognising his hand, and for observing its
gradual changes. Still the notes may not have been re-
cognised as Cosin’s by Dr. Pickering and Dr. Nicholls,
from the great difference between the early and later hand-
writing of Bp. Cosin; the notes in the first series being
for the most part written in a very fine and minute hand,
so as now to require good eyes to read them; those in the
second series being for the most part in a large strong hand,
such as Cosin’s became as he grew older; the gradual
transition may be traced, but there are some breaks in
the second series, as if he had resumed his annotations in
that book after a lapse of some time.

The interleaved Prayer-Books containing the first and

Xvi PREFACE,

second series of notes are still preserved in Bishop Cosin’s
Library at Durham, (that of 1619 being marked C. I. 2, that
of 1636 C. I. 1). Nicholls’ text has been collated with these
MSS., and by this means many errors have been corrected,
and omissions supplied. The original Latin text has been
uniformly preserved where Nicholls had given a translation
only.

Of the omissions supplied from this collation, some, as
in the instance of the notes on the Invention of the Cross,
on the Assumption, and St. Augustine’s Day, and on the
Creed of St. Athanasius, in the second series, were designed
by Nicholls; of the others, some, as the notes on the Act of
Uniformity, and on the Ordination Services, in the second
series, and a few on the Psalms, may have been overlooked
by his transcriber.

The editor has used every means, as he believes others had
done before, to recover the MS. of the third series of notes,
but without success. In consequence, he is obliged in that
series to follow Nicholls almost implicitly, and leave some
passages with evidently incorrect readings, such as the first
two series previously contained; many of the errors in Ni-
cholls’ edition of those two series being very great, and
altering entirely the meaning of the passages in which they
occur.

It must be observed further, that Nicholls threw the
three series together under the portions of the Prayer-Book
to which they respectively belonged; the present editor
has adopted the course of printing them separately. He
is aware that some inconvenience will result from having ’
to consult three different portions of the volume for the
comments on any particular passage in the Book of Com-
mon Prayer, but as the series differ considerably in the
time of their composition, in the tone which runs through
them, and in the authors from whom the collections are
made, their combination in one work gave not only the im-
pression of needless repetition, but of a variation of view,
which is explained, and to a great degree removed, when they
are read separately. The inconvenience in reference may
be in some degree obviated by the table of contents, in
which, under each portion of the Prayer-Book, references

PREFACE. XVll

are given to the pages in each series which illustrate it. To
assist in finding places cited by reference to the pages of
Nicholls, a table of the comparative pagings of the two
editions has been added.

One result of the process of editing these notes, has been
the discovery that they are to a great extent, especially in
the second series, collections rather than original anno-
tations. It will be seen, that very many portions of the first
series are extracted or translated from Maldonatus de Sacra-
mentis. This was first found to be the case in the course of
editing Hickes’s two Treatises, vol. i. pp. 107, sqq. ed. Anglo-
Cath. 1847, where a long passage on the Sacrifice in the
Holy Eucharist is cited by Hickes as the work of the writer
of the notes, and has often been referred to as such: it is
really a translation of passages selected from Maldonatus,
but yet expressing views in which the writer substantially
coincided. So in the second series it appears that very
copious extracts on the same subject were made (at a much
later period) from Calixtus de Sacrificio Christi, published
at Helmstadt in 1644°; and passages out of many other
writers have been found, without their names being added.
So much so that the editor is disposed to think that all the
Latin notes (except some short ones, and others that are
manifestly Bp. Cosin’s own) are extracts; though there are
still a few instances in which he has not been able to assign
them to their proper authors.

Indeed it is evident from an examination of the original
MSS. that much of the contents of these interleaved Prayer-
Books consists of collections made by Cosin in the course
of his reading. From the differences in the handwriting
it may be seen that as he read a work he copied out
any portion which seemed to illustrate the Prayer-Book,
into his interleaved volume; and by minute observation
we may thus almost trace the subjects and order of his
reading.

As to the times at which the collections and notes were
made, the editor can only put out what appears to him the

© These were translated by Nicholls, posed to be Bishop Cosin’s own, when
and consequently were more easily sup- _ read cursorily or in extracts.

COSIN. b

ΧΥ PREFACE,

most probable view. The dates of the two Prayer-Books,
1619 and 1638, taken in connexion with the character of the
handwriting and the dates of the publication of works or
editions cited, and some occasional notices, have led him to
the following conclusions.

1. That the first series of notes, in the interleaved Prayer-
Book of 1619, ranged from that year or soon after, when
the most were written, till (probably) the year 1638 or
thereabouts. The chief works which Cosin used at that
time were, a collection of early Treatises on Liturgical
subjects in Hittorpius de Divinis Officiis, Durandus, per-
haps some fathers, though it is very uncertain to what
extent the references to their works are original, the
works of Cassander and that of Maldonatus de Sacramentis
already referred to. Bp. Andrewes’ Sermons, published in
1629, Hooker, and several other English writers, are also
used. Into this volume (after many of his own notes
were written) he transcribed at their respective places
Bp. Andrewes’ Notes on the Common Prayer, and in one
place noted upon them, see p. 44. References are made
throughout to the objections to the Service-book contained
in a work now rare, but apparently one of the most sys-
tematic and authoritative collections of the objections of
the Puritans, entitled, “A Survey of the Book of Com-
mon Prayer,” sent out in 1606; of which there is a copy
in the Douce Collection in the Bodleian Library.

The prevailing character of the notes of this period is
deference to Catholic Antiquity, and an exhibition of the
substantial agreement between the Reformed Church of
England and the Latin Church, though with decided oppo-
sition to what Bp. Cosin considered peculiar Roman teaching:
this will be seen especially in the notes on the Eucharistic
Sacrifice and the Sacraments, e.g. at pp. 106, 109, 120,
142, 150. '

2. The second series of notes written in the Prayer-Book
of 1638 seems to be the work of two periods. The extracts
from the Sarum Missal carried on regularly through the
series, and those from Lyndwood’s Provinciale, appear to have
been made soon after 1638. The very large extracts from
Calixtus are of course after 1644, the date of its publication ;

PREFACE. ΧΙΧ

and some are after 1656, the date of the composition of
Cosin’s work on Transubstantiation, as appears by the refer-
ence to it in p. 345. Grotius’s Commentaries, first pub-
lished in 1641, and Airodius de Rebus ab omni Antiquitate
Judicatis, were also, as it seems, read and largely used by
him at this time.

But it ought to be observed that Cosin, as was natural,
made additions to the notes from time to time, often in the
margin by the side of the original, or at the end with a
note-mark to the part of the first written note which he in-
tended to refer to. These points have been noticed when-
ever they appeared of importance.

The character of the later part, at least, of this second
series of notes is to oppose the Anglican view of doctrine to
the Roman, and there is a controversial tone in them in this
respect, which is in marked contrast with that of the former
series. Thus considered, they illustrate the apparent change
of Cosin’s views. Up to 1638 an union of the Western
Churches, or at least a better mutual understanding between
them, might have been an object of hope. Afterwards Cosin’s
own son left the communion of the English Church for that
of Rome; and the special post which he himself held as
chaplain among the English refugees at Paris, was that of
guarding them against the attempts continually made, and
often successfully, to draw them over. It does not however
so much appear that Cosin’s own views of doctrine had
altered, as that during the earlier part of his life he dwelt
on points of agreement, during the latter on points of dif-
ference, between us and Rome.

3. The date of the third series of notes there is not the
same means of ascertaining; but the editor’s impression is
that most of them were written before 1640, as they contain
no reference whatever to the changes that occurred then,
and the author speaks as if the Church was in possession of
her ordinary powers, and suggests corrections in the rubrics.
He would observe that when Cosin wrote what forms a part
of them, namely, the references to the First Book of Com-
mon Prayer, 2 Edw. VI., and to Bucer’s exceptions to it, he
used not that Prayer-Book itself, but the Latin translation
by Alesius, reprinted in Bucer’s Scripta Anglicana; im con-

b2

ΧΧ PREFACE,

sequence of which many erroneous statements have been
made by him.

Tt will be found that Cosin used his interleaved Prayer-
Book very much as a commonplace-book. In the second
Book he had commenced a series of expositions, historical
and other, on the Epistles and Gospels, pp. 255, sqq. Again,
he used it occasionally for sketches of sermons, partly filled
up. See p. 76, note b, and the preceding pages. Again, he
commenced his Notes on the Kalendar in the first Prayer-
Book, but left them incomplete; he continued them in the
second, which he also used for writing long essays against
the Invention of the Cross and the Feast of the Assump-
tion, which were probably written when he was at Paris.
And in the first and third are several distinct disquisitions.

Whilst the editor conceives that very much valuable matter
is here brought together for the illustration of the Prayer-
Book, and the doctrines involved in it, and many important
testimonies to the doctrine of the Church of England as
received by those who maintained it in its integrity against
the Puritans, he is aware that portions of the work, such as
the notes on the Saints’ Days in the Kalendar, and state-
ments respecting ecclesiastical antiquities, are derived from
works which are of little or no authority, and cannot be re-
lied on as matter of historical truth.

Three appendices are annexed. 1. Some “ Particulars to
be considered, explained, and corrected, in the Book of Com-
mon Prayer,” respecting which the editor conceives, as he
has stated in the note, p. 502, that they were drawn up by
Cosin about the year 1640, when a revision of the Book of
Common Prayer was in contemplation. 2. “A Discourse on
Confirmation,” inserted in Bp. Cosin’s Prayer-Book with
alterations, (D. III. 5.) and printed by Nicholls, p- 57, but
not forming a part of any of these series of notes. 3. A
Determination de Die Dominico, omitted in the fourth volume
of Bp. Cosin’s Works, see p. 529.

In the British Museum there is an interleaved and anno-
tated Prayer-Book, which is thus described in the catalogue

PREFACE. XXl

of the Harleian MSS., No. 7311 :—“ The Book of Common-
Prayer, Lond. 1625, with a great many notes and observa-
tions, in the handwriting of Dr. John Cosins, Bishop of Dur-
ham.” The following note is written on one of the first
leaves by Mr. Wanley :—“ This book is noted, for the most
part, by the hand of Dr. John Cosins, sometime Bishop of
Durham, and was bought of Dr. White Kennet, now Bishop
of Peterburgh, who found it by chance in a private house in
Peterburgh aforesaid. The particulars contained in it ought
to be specified. They are as follows. ... 3. The notes of Bp.
Cosins on the Liturgy, subscribed, ‘ Let me live and dye an
obedient son of the Church of England my holy mother, and
I shall be sure to find God my Father. 1648, ”

The editor examined this volume carefully a day or two
after he had finished collating the Durham MSS., and was
convinced that the handwriting was not Bishop Cosin’s; nor
the notes made by him. He has confined himself to what
are undoubtedly Bp. Cosin’s.

It had been the intention and earnest wish of the editor
to have added to this volume another appendix, containing
a document of great interest in connexion with the history
of the last revision of our Prayer-Book; but the length to
which the volume has already extended precluded the possi-
bility of doing this.

The document referred to is a Book of Common Prayer of
the year 1619, corrected and altered throughout in Bp. Cosin’s
hand, with further corrections of Cosin’s suggested altera-
tions, made in Sancroft’s handwriting. Of the whole so
altered there is a fair copy in Sancroft’s hand, in a Prayer-
Book of 1634, preserved in the Bodleian Library. The book
as prepared by Cosin and copied by Sancroft seemed de-
signed for the printer’s use, as it contains directions for
spaces, for ‘a faire flower,” and other typographical orna-
ments.

It is evident from a comparison of these alterations with
our present Prayer-Book, that they formed the basis of the
revision by Convocation in 1661, and were to a great extent
adopted by it; and the conclusion to which the editor has
come is that Cosin prepared the alterations, that they were

XX PREFACE.

then submitted to a committee of Bishops who were ap-
pointed to prepare the book for revision by Convocation’,
and that the corrections in Sancroft’s hand on the whole
represent the modifications made by that committee. The
employment of Sancroft as their secretary is likely from his
position as Cosin’s chaplain, and from his being ultimately
entrusted with the supervision of the printing of the book.
The nature of the alterations generally confirms the view
that they were thus made. In some instances, a passage
proposed to be inserted by Cosin is first corrected in San-
croft’s hand, and then struck out altogether; as would be
done in such acommittee. Again, the alterations as modified
in Sancroft’s hand come nearer to those actually adopted
than Cosin’s original suggestions; and the absence of the
Prayer for all Conditions of Men, and the General Thanks-
giving, which are known to have been introduced as the book
passed through Convocation, confirms the view. But the ques-
tion seems almost determined by notes in the Durham and
the Bodleian books, as will be seen by the extracts in the note,
p- 518. Cosin proposed a re-arrangement and modification
of the Prayers of Address, of the Consecration, Oblation, and
the Lord’s Prayer, in the Communion Office; at the bottom
of the page in the Durham book is written in Sancroft’s hand,
“ My Lords the bishops at Ely House ordered all in the old
method, thus,” &c.: in the fair copy in the Bodleian, Cosin’s
arrangement is written on inserted paper marked B, and at

4 The following is an extract from
the proceedings of the Upper House of
Convocation. Gibson’s Synodus An-
glicana, Appendix, pp. 83, 84. Die
Jovis 21 die mensis Novembris inter
horas secundam et quartam.... di-
misso Prolocutore, cum ceetu Domus
inferioris, dictus reverendus Pater una

Robertum Lincoln’, et Willelmum
Gloucestren’; et commisit vices suas
eisdem, aut eorum tribus ad minus, ad
procedendum in dicto negotio; et ordi-
navit eos ad conveniendum apud Pala-
tium Reverendi Patris Domini Epis-
copi Elien’, hora quinta post meri-
diem cujuslibet diel (exceptis diebus

cum dictis reverendis patribus confra-
tribus suis tractatum et colloquium ha-
buit de Revisione Libri publicarum
Precum, &c., juxt: potestatem et liber-
tatem per easdem Regias [literas] eis
concessam, &c. Et ad eundem effec-
tum, dictus Reverendus Pater, cum
unanimi consensu confratrum suorum,
elegit Reverendos in Christo Patres
Bie Hue Dunelmen’, Mattheum Elien’,
Robertum Oxon’, Johannem Roffen’,
Humfridum Saruin, Georgium Wigorn’,

Dominicis), donee dictum negotium
perficiatur. Et postea consensum fuit
inter dictos Episcopos pro meliore et
citiore festinatione dicti negotii, ut
dictus Liber Publicarum Precum re-
videatur in hac domo pro presenti; et
magna parte ejusdem perlecta et re-
visa usque ad .... dictus Reveren-
dus Pater, &c. Continuavit, ὅθ. The
Bishops were Cosin, Wren, Skinner,
Warner, Henchman, Morley, Sander-
son, and Nicholson,

PREFACE. Xxill
the place where the new arrangement begins is noted in the
margin in Sancroft’s hand; “What follows from hence to
the end of the distribution is somewhat otherwise methodized
in the paper B, and both left to censure.’ It will be seen
from the extract from the Register of Convocation given
above, that Ely House was the place of meeting of the Com-
mittee of Bishops, as it was on other occasions*. The editor
has accordingly presumed to speak of the corrections in San-
croft’s hand as made by the Bishops. The rapidity with
which a large part of the earlier portion of the Prayer-Book
was revised by the Bishops in the Upper House of Convoca-
tion, as appears from the same extract, may be accounted
for by the circumstance that Cosin had thus made his cor-
rections in preparation for it; and also that the alterations
in the earlier part of the book were not such as to give rise
to discussion.

We find in these books the new Collects for the Third
Sunday in Advent, the Sixth after Epiphany, and Easter-
even, being in that at Durham in the very hand of their
author, with alterations of other Collects. Again, before
1662 there were no prayers for the Ember days in the
Service-book. Cosin, in his alterations, inserted our first
prayer, (which had appeared before in his own book of
Devotions, A.D. 1627); some expressions are altered in this
prayer, and the second, derived from our own Ordinal,
added in Sancroft’s hand. So Cosin proposed a special
Collect for the Monday in Easter week, which appears also
in Sancroft’s fair copy:

“Ὁ God, who for our redemption didst suffer Thine only-begotten Son to die
upon the Crosse, and by His glorious Resurrection hast delivered us from the
power of our ghostly enemies; Grant us so to die daily from sinne, that we may
evermore live with Him in the joy of His resurrection, through the same Christ
our Lord. Amen.”

The words in italics are crossed out; whether by Cosin or

e From the extracts from the Journal
of Convocation given in D’Oyly’s life of
Sancroft, vol. i. p. 113, it appears that
such meetings of the bishops were held
at Ely House, probably for the con-
venience of the aged Bishop Wren.
“©1661, May 16. Chosen to attend the

Bishops at Elie House, the next morn-
ing at 8 o’clock, concerning a form of
prayer for May 29, ‘the Prolocutor,’ &c.
June 7. A form of prayer... referred
to eight of this house, (who are to attend
four bishops at Elie House this after-
noon),’’ &e.

XXiV PREFACE,

Sancroft does not appear. Then he proposed the following
service for the Rogation days:

“ The three Rogalion days.
The Collect.

“Almighty God, Lord of heaven and earth, in whom we live, and move, and
have our being, who dost good unto all men, making Thy sunne to rise. on the
evil and on the good, and sending raine on the just and on the unjust; Favour-
ably behold us Thy people, who call upon Thy name, and send us Thy blessing
from heaven, in giving us fruitful seasons, and filling our hearts with food and
gladness, that both our hearts and mouths may be continually filled with Thy
praises, giving thanks to Thee in Thy holy Church through Jesus Christ our
Lord. Amen.”

** The Epistle. S. James ν. 13 to the 16th verse.

“ The Gospel. S. Luke xi. 1 to the 11th verse.’’

The word ‘three’ is crossed out, whether by Cosin or San-
croft does not appear, and in Sancroft’s hand is added,
“print these out at large,” and “stent.” Cosin also added
proper Psalms for the three Rogation days:

“ Rogation Monday. Ps. 12, 18, 107, 86, 90.

“ Rogation Tuesday. Ps. 28, 42, 46, 70.

“ Rogation Wednesday. Ps. 8, 19, 33, 103, 104, 144.”

Again, as has been said, Cosin proposed additions to, and
changes in the arrangement of the Prayers of Consecration,
Oblation, and the Lord’s Prayer in the Communion-service :
the Bishops agreed that both forms should be “ left to cen-
sure” (it is presumed in Convocation). Again, the periods
during which marriages are prohibited were proposed to be
inserted by Cosin, who also proposed many verbal and
somewhat curious alterations, as the name ‘ Dominical”
instead of Sunday; e.g. “the first Dominical in Advent,”
&c., which was not adopted by the Bishops.

With the view of exhibiting some of the more important
of the suggested alterations which were not embodied in
our Prayer-Book, they have been given in the notes to Bp.
Cosin’s earlier suggestions at pages 502—528 of this volume.
Some notices of the alterations in the Prayer-Book as they
appear in the fair copy in the Bodleian Library will be
found in Dr. Cardwell’s History of the Conferences, &c.
pp. 388—291.

It is to be hoped that the whole of the suggested altera-
tions may yet be published.

PREFACE, XXV

The editor cannot conclude without expressing his obli-
gations to friends who have greatly assisted him in his work,
and especially to the Warden and other members of the
University of Durham, to whose courtesy he is indebted
for much information respecting the MS. works of Bp.
Cosin, and particularly for the facilities afforded him for
collating the notes in the interleaved Prayer-Book, and for
copious transcripts from the corrected book of 1619.

Je B.
St. Edmund Hall, Oxford,
May 29, 1855.

The following are the notes by Dr. Mill, printed by
Nicholls, Additional Notes, pp. 5, 9. The editor has not
been able to discover the original MS. :—

ON THE ACT OF UNIFORMITY.

Uniform.| Can. 106. Concilii Carthag. Anno Dom. 419.
Περὶ τῶν πρὸς θυσιαστήριον ὀφειλουσῶν λέγεσθαι ἱκεσιῶν.
"Hpecev καὶ τοῦτο (τῆ συνόδῳ,) ὥστε τὰς κεκυρωμένας ἐν TH
συνόδῳ ἱκεσίας, εἴτε προοίμια (preces que initio adhibite sunt)
εἴτε παραθέσεις, (quibus sc. populum quasi coram Deo sistebant,
Eique offerebant) quibus etiam ὑποθέσεις addit Zonaras, (seu
preces ad finem absoluta hymnodia recitari solitas) εἴτε Tas τῆς
χειρὸς ἐπιθέσεις (seu preces in ordinum collatione adhibitas)
ἀπὸ πάντων ἐπιτελεῖσθαι, Kal παντελῶς ἄλλας (a sacerdoti-
bus ac episcopis inter sacra peragenda profusas nonnunquam)
κατὰ τῆς πίστεως (tanguam a fide absonas) μηδέποτε προσ-
ενεχθῆναι, ἀλλ᾽ αἵτινες δήποτε ἀπὸ τῶν συνετωτέρων συν-
ἤχθησαν, λεχθήσονται. Hx quibus constat publicas ac statas
preces quasdam in usum Ecclesia Africane tum in usu fuisse,

f [This canon is found in the so-
called Concilium Africanum, or Col-
lection of Canons, can. 70, (Concilia,
tom. 111, col. 521, C.) and in a Greek
translation in the Codex Canonum
Ecclesia Africane, can. 103. (ibid.,
tom. ii. col. 1335, A.) But in Zonaras’
Collection of Canons this and many

others are put together as the canons of
a council of Carthage; in that collec-
tion it is numbered 117. The original
canon appears to be that of the Coun-
cil of Milevis, next cited. See Zona-
ras in Canones SS. Apostolorum, &c.,
(pp. 491, 492. Paris, 1618,) whose
comment is quoted by Mill. |

XXVI PREFACE,

quibus non licebat Episcopis Ecclesiv, nedum inferioris ordinis
ministris, privatas suas formulas immiscere.

Placuit, ut preces vel orationes seu missa, que probate fuerint
in concilio, sive prefationes, sive commendationes, seu manus im-
positiones, ab omnibus celebrentur. Nec alie omnino dicantur
in Leclesia, nisi que a prudentioribus tractate, vel-comprobate
in synodo fuerint, ne forte aliquid contra fidem, vel per igno-
rantiam vel per minus studium sit compositum. Concil. Milevi-
tan. secundum, Anno Christi 416. Can. 128.

Unus ordo orandi atque psallendi, nobis per omnem Hispa-
niam atque Galliam (seu ut cod. al. Galliciam) conservetur, unus
modus in missarum solennitatibus, unus in vespertinis matuti-
nisque officiis, nec diversa sit ultra in nobis ecclesiastica con-
sueludo ; qui (codd. al. quia) in una fide continemur et regno.
Concil. Toletan. IV. Anno Christi 633. can. 2.

ON SUNDAY.

Sundays.| Ti τοῦ ἡλίου λεγομένῃ ἡμέρᾳ πάντων κατὰ πό-
Aews ἢ ἀγροὺς συνέλευσις γίνεται, καὶ τὰ ἀπομνημονεύματα
τῶν ἀποστόλων, ἢ τὰ συγγράμματα τῶν προφητῶν ἀναγι-
νώσκεται μέχρις ἐγχωρεῖ. Justin. Apol. 2. p. 71. Con-
suetudo lectionum ab Ecclesia Judaica derivata est: in qua jam
olim Pentateucho in sectiones majores seu paraschas diviso, sin-
gulis septimanis unam parascham sequendo universam legem uno
anno absolvebant. Lectiones iste hodiernis capitibus aliquanto
breviores erant. Adjunxere postea in synagogis suis lectionem
etiam Prophetarum: saltem aliquanto ante Christum natum.
Hine pericopes a Christo in synagoga lecta mentio, Luc. iv. 20.
Lectionum e Pentateucho meminit Jacobus, Act. xv. 3. e Pro-
phetis, Paulus, Act. xiii. 27. He lectiones hodiernis nostris
breviores, ac plerumque tis que Evangelia et Epistolas nomina-
mus, haud multo majores ; Pentateuchi quidem ill state fuisse
videntur uti jam nostre ; Prophetarum fortasse non item, siqui-
dem Salvator noster librum dicitur accepisse e manu ὑπηρέτου,
eoque revoluto, non quidem in lectionem aliquam diet peculiariter
destinatam incidisse, sed aliam periocham selegisse populo pre-

5. [Cone. Milev. II. (A.D. 416,) 2, apud Concilia, tom. vi. col. 1450, B.]
can. 12. apud Concilia, tom. iii. col. i (S. Just. Apol. 1. ὃ 67. cited be-
383, D.] low, p. 442, note. ]

» [Cone. Tolet. IV., A.D. 633. can.

PREFACE. - XXVil

legendam explicandamque que Messiam spectaret. Utcunque res
habet, id certum est, morem hune lectionum publicarum a Judeis
acceptum, mansisse gam ab ipsis Christianismi incunabulis in
Ecclesia Christiana. Quales vero fuerint iste initio, aut etiam
tempore Justini: statene ac certis diebus assignate, an vero ad
arbitrium προεστῶτος hine inde selectz, non constat ex Justino,
monumentisve ullis Ecclesia Justino prioribus aut coevis. At ex
Tertulliano verisimile est, arbitrarias fuisse portiones ad libitum
prasidis recitari solitas. ‘‘Coimus,” inquit, “ad literarum divina-
rum commemorationem, siquid presentium temporum qualitas aut
premonere cogit, aut recognoscere.” Apol. cap. 39*; legebant se.
partes Scripture, que pro occasione temporum maximi sibi usus
esse videbantur. Non alia lectionum ratio tempore Origenis:
nisi guod ad earum longitudinem. Nam, quum ante breves fere
essent, tum demum prolixiores subinde erant, ita quidem ut non-
nunquam una lectio capita tria vel quatuor ex hodiernis nostris
capitibus absolverit. Nihil adhuc de statis lectionibus; neque
arbitrariis ipsis quidem, in Ecclesia alio die quovis, quam Do-
minico, recitatis. Chrysostomi quidem seculo, populus, teste ipso
Com. in Hebr. viii.' singulis hebdomadis bis vel ter convenit ad
audiendum Scripture lectionem. Et quidem cum Liturgia certam
formam accepissent Chrysostomi tempore saltem, aut etiam ali-
quanto ante Chrysostomum, tum demum pro incertis ac ad libitum
assignatis capitulis, fixe certisque diebus assignata erant lectiones.
Hujusmodi precept sunt in Liturgia Chrysostomi™. Et quidem
has per totum annum in Ecclesia recitatas in unum volumen
compingendas curavit Ecclesia, posterioribus seculis.

Συνεχῶς ἀκούων ἀναγινωσκομένων TOV ἐπιστολῶν τοῦ μα-
καρίου Παύλου, καὶ καθ᾽ ἑκάστην ἑβδομάδα δὶς, πολλάκις δὲ
καὶ τρίς καὶ τετράκις, ἡνίκα ἂν μαρτύρων ἁγίων ἐπιτελῶμεν
μνήμας, χαίρω μὲν, ὅο. Chrysost. Prolog. in Epist. Pauli”.

k [Tert. Apol., c. 389. Op. p. 31, A.] ἡμέρα-.---8. Chysost. Liturg. ap. Goar.

1 [The editor has not found this Rituale Grecorum, p. 68. ]
passage. | [S. Chrysost., Hom. in Ep. ad

m {At the mention of the reading of Rom. argumentum, ὃ 1. Op. tom. ix.

the apostle there occurs 6 ἀναγνώστης p. 425, A.]
τὸ προκείμενον TOD ἁποστόλου Kal τῆς

THE FOLLOWING EDITIONS
WHERE OTHERS

Apo, Martyrologium, Rome, 1745.
et ap. Bibl. Max. Pa-
trum, tom. xvi. Lugd. 1677.
f/Erodius, P., Decretorum libri

8vo. Paris. 1573.

Rerum ad omni antiqui-
tate judicatarum Pandectz, fol. Paris.
1588.

Alcuinus, de Divinis Officiis, ap. Hit-
torp. de Div. Off.

Alesius, Ordinatio Ecclesie in regno
Angliz, Lipsiz, 1551; et ap. Buceri
Scripta Anglicana.

Amalarius Fortunatus de Eccl. Officio,
ap. Hittorp. de Div. Off.

Ambrosius, S., Op. ed. Ben. fol. Paris.
1686— 90.

Anastasius Bibliothecarius, de Vitis
Pont. Rom. fol. Rom. 1731.

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ΧΧΧ

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4 (In some of the first centuries Mansi’s edition (fol. Venet. 1759—98) has
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may be easily verified. ]

LIST OF AUTHORS REFERRED TO.

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ΣΤῚΣ

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ΧΧΧΙ

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NOTES AND COLLECTIONS

AN INTERLEAVED

BOOK OF COMMON PRAYER,

PRINTED A.D. 1619.

COSIN. B

ΙΝ ZTERNUM VIVAT REX, ET SUB EO VIGEAT ECCLESTIA Det?.

ANTIQUA. Nova.

Nobisewm natam Sapientiam non estimo, ut aliquid melius con-
stituere possimus, quam factum est a veteribus. Deinde nihil novi
hodie constituendwm in ecclesia arbitror, si qui tutus esse vult ab
adversariorum calumnia, sine approbato exemplo precedentium tem-
porum. Saravia (de honore Presulibus et Presbyteris Eeclesiarwm
Christi debito, ὁ. 32. ad calc. libri] de diviersis| min{isterii]
grad|ibus| p. 151, [ed. 1590. ]

Idem in prologo ejusdem libri [ scil. de div. min. grad.)

Veterem ecclesie formam Sc.

Contra novitates vid. Mendoz. in [iv.| Reglum libros] im
Proem. ( annot. ΓΙ. sect. ii. 2.1 p. 32. [| Lugd. 1636.) whi antiquitas
cujusque doctrine commendatur egregie.

* (This and the following passages are written on the fly-leaf of the book. ]

Β 2

Consuetudo divino cultui favorabilis est extendenda, alias vero
restringenda est: juxta Textum in c. odia de Reg. juris in 6. [861].
Libr. Sext. Decretalium lib. vy. tit. xiii. de Regulis juris, Reg. 15, |
ap. Corp. Jur. Can. tom. iii. ]

Facilius et melius observatur quod provida antiquitas et autoritas —
instituit, quam quod inconsiderata novitas et infirmitas adinventt.

Microlog{us], ὁ. xxiii. [ap. Hittorp. de Div. Off. p. 392. col. ii. BY}

> | These two passages are written on an inserted leaf. ]

OF THE FORM OF OUR SERVICE AND THE
CONSONANCE OF IT WITH OTHERS?.

We are blamed by the puritans that we come too near
the form of the papists; and by the papists we are con-
demned for going too far off; nay, for not taking the self-
same form that they have in all things. To the first
Mr. Hooker has given a sufficient answer’. To the second
we say, that our Church has done no more than holy men
before have given direction and warrant to do. For thus
writes the old holy abbot Hilduinus, a man excellently
learned in holy writ, in his epistle ad Ludovicum imperatorem,
now extant, cited by Berno Aug. c. 2, de quibusd. rebus ad
missam spectant{ibus]. His epistle is about Dionysius and
his fellow-martyrs, where, among other things that made
for his purpose, he writ on this manner [cut adstipulari
videntur antiquissimi et nimia vetustate pene consumpti Mis-
sales libri continentes Misse ordinem more Gallico, qui ab
initio recepte fidei usus in hac occidentali plaga est habitus,
usquequo tenorem, quo nunc utitur, Romanum suscepit °.’’|

* (This note, which was left un-
finished, is written on one of the fly-
leaves. |

> [Laws of Ecclesiastical Polity,
book iv. ch. iii., &c. |

¢ [This passage is now supplied,
from the work cited, Bernonis Au-
giensis abbatis de quibusdam rebus
ad Missam pertinentibus libellus, c.
2. ap. Hittorp. de Diy. Off, p. 359, i.

D. In the margin is added, extat hec
epistola : it is the epistle prefixed to the
Areopagitica of Hilduinus, addressed
to the emperor Ludoyicus Pius, printed
in Surius, De vitis Sanct., Oct. 9.
tom. v. fol. 229, b. col. i—Berno adds
other evidences that the Churches of
the West had offices differing from the
Roman, and argues for the maintenance
of them. ]

First

SERIEs.

6 NOTES ON THE BOOK OF COMMON PRAYER.

[ON THE PREFACES.]

that the people (by daily hearing of Holy Scripture read
in the church.)| People daily to hear divine service.

has been read in Latin to the people, which they understood
not.| Lege ea que scripsit Johannes Ferus, vir pius et doctus,
in prefatione sud ad lectorem ante conciones suas in Ad-
ventu, §c.4; for which cause also Laurentius Vanderhare
wrote his Liturgical Antiquities’, as may be seen by his
preface before them.

and in this sort the book of Esai was begun in Advent, and
the book of Genesis in Septuagesima.| So they are now; see
the Lessons appointed for Sundays, upon which days our
people only come to church.

the reading of Holy Scripture is so set forth that all things
shall be done in order without breaking one piece from another,
et infra, as did break the continual course of reading the Holy
Scripture.| If that were such a fault (say the surveyors’)
how come the epistles and gospels, that are but pieces of
Scripture, still appointed to be read? which contradiction
makes the puritans, allowing this preface, as being against
the papists, to deride the appointing of epistles and gospels,

as being contrary thereunto.

so that here you have an order for prayer (as touching the

4 [Postille sive conciones in Epi-
stolas et Evangelia que ab Adventu
usque ad Pascha legi consueverunt,
authore R. P. Joan. Fero, interprete
vero M. Joan. Gunthero; Pref. ad
Lectorem ; Antw. 1563. This preface
of Ferus is on the importance of the
people being acquainted with Holy
Scripture, e.g. voluit Deus apud nos
perpetuam quasi tesseram religionis
sue, in uno volumine quod Biblia vo-
camus extare. Non est itaque unde se
quisquam de non audita Dei voluntate
apud tribunal Christi excusare possit:
in omnem enim terram exivit sonus
Apostolorum; and after further argu-
ments, he says, ob quam causam non
admodum eorum probare possum sen-
tentiam qui plebeios pariter omnes a
lectione sacrarum literarum abigendos

censent. ]

© [The work referred to is entitled,
Antiquitatum Liturgicarum arcana;
it was published in three volumes, 8°,
at Douay in 1605, without the author’s
name. It was Florentius, not Lauren-
tius, Vanderhaer, a man of some lite-
rary reputation. In the publisher’s ad-
dress to the reader there is an indica-
tion of the author’s name, by a play of
words upon it; see the concluding
paragraphs. |

f [See “A Survey of the Book of
Common Prayer,’ &c., 1606, ὃ 18,
Quer. 45, p. 61; ‘‘ Whether the reading
of these epistles and gospels (so called)
be not the same fault which is blamed
in the Preface of the Communion- Book,
viz. a breaking of one piece of Scrip-
ture from another.” }

ON THE PREFACES. 7

reading of Holy Scripture) much agreeable to the mind and pur-
pose of the old fathers, ...... here are left out many things,
whereof some be untrue, some uncertain, some vain and super-
stitious, and is ordained nothing be read, but the very pure
word of God, the Holy Scriptures, or that which is evidently
grounded upon the same, &c.| These are the words which
were made for the authorizing of King Edward’s first service-
book&. And therefore, though some things be here in this
book omitted which were in that, yet none of them can be
accounted those that are here termed untrue, uncertain,
vain, and superstitious; for certainly then they would have
made some new preface, and not used the old, to condemn
those orders by the same words and arguments, wherewith
they were formerly maintained.

or which is evidently grounded upon the same.| As the
Books of Apocrypha, Homilies, Prayers, Confessions, Exhor-
tations.

the curates shall need no other books for their public service,
but this book and the Bible, by the means whereof the people
shall not be at so great charge, &c.| I cannot see what kind
of commendation this can be: sure the more books, the
more solemn would God’s service be: but it seems the
people began even then to desire that their divine service
might be quickly dispatched, and that they might be put to
no great charges for the maintenance of it; or else these
two' arguments would never have been thought of. The
archbishop of Mentz, in the like case, took care of the
people’s charges, that they which were poor should not be
put to buy so many divine books as were needful for the
Church service; yet he took an order for money another way,
Ler. in Ep. ad Arch. Mog. prefix. Concion. in adventu'. And
yet Layman, in his preface before his Moral[is] Theologiak,

§ [The Book of Common Prayer,
&c., 1549, Preface. }

h [A word is struck out between
“‘two”’ and ‘‘ arguments,’ and a sen-
tence after “‘ thought of.’’ ]

i The archbishop’s name was Sebas-
itan de Helissensteyn, archbishop of
Mayence from 1545 to 1555. (The
dedication is dated 1552.) He pro-
vided for printing a catechism, a re-
formed agenda (or service-book) after-

wards referred to, and homilies on the
Gospels through the year, and required
these books to be bought by all the
pastores ecclesiarum of his province,
and that (si tantos sumptus ipsi ferre
non possent) ecclesiarum curatores. .
compararent. Epist. dedic., p. 4, 5.
Postille, &c. See above, note d.]

k [In the first edition of this work,
(R. P. Pauli Laymanni Theologia Mo-
ralis,) (Monachii 1625,) the only edi-

First
SERIES.

First
RIES.

Se

AN-
DREWES,

8 NOTES ON THE BOOK OF COMMON PRAYER,

saith, the papists (his men) are herein as covetous and faulty
as ours.

and where heretofore there hath been great diversity in
saying and singing in churches within this realm, some fol-
lowing Salisbury use, Χο Nulla res magis discipline mores
ab ecclesia depulit, quam inordinata diversitas offictit, Quam-
obrem sic statutum fuit in magno concilio Toletano 4° cap. 2'.
Placuit ut unus ordo orandi atque psallendi a nobis per omnem
Hispaniam et Galliciam conservetur, unus modus in missa-
rum solennitatibus, unus in vespertinis officiis ; nec diversa sit
ultra in nobis ecclesiastica consuetudo, quia in una fide conti-
nemur et regno. And the Church of Rome itself, seeing the
many inconveniencies that came by their variety of breviaries
and missals which they had, have followed us in this refor-
mation ; and taken order for the reducing of all under five
hundred years to one uniformity in their council of Trent™;
which is since performed, though not as some more learned
and pious among them expected. Read Pamelius in his
preface to Micrologus®.

the whole realm shall have but one use.] So did the
archbishop of Mentz, of his own authority, (when Ferus
lived his chaplain there about him,) by whom he is highly
commended for reducing the Agenda of the Church to one
uniform order throughout all his diocese; Ferus in epis-
tola prafixd concionibus suis in Adventu®, &c., and not them
[the Agenda] only, but the doctrine of all sermons through-
out his diocese to one form, that every body might not only
pray, but preach alike?.

though it be appointed in the forewritten preface. “9. W “).]

tion published in the author's life-time,
there is nothing of this kind in the
preface ; but in the epistle dedicatory
he speaks of, non pauci ex clero...
quibus vel non sumptus ad libros mul-
tos emendos, vel non tempus, ingeni-
umque ad legendos suppetit. |

1 [A.D. 638, Cone. Tolet.. IV. can.
2. Concilia, tom. vi. col. 1450, C. D.]

m [See Conc. Trid. Sess. xxv. Dec.
4, 1563, ο. 3, Concil. tom. xx. col. 194,
E., and the Bulls cf Pope Pius V.
7 id. Jul. 1568, and Prid. id. Jul.
1570, (Bullarium Rom., tom. iv. par.
3. p. 22, and p. 116,) prefixed to and

respectively establishing the Roman
Breviary and Missal, to the exclusion
of all which had not a prescription of
200 years. |

" {Pamelius regretted that in the
reformation of the service-books, those
to whom it was committed had not en-
deavoured to reduce all to the most an-
cient models, as the Sacramentary of
S. Gregory, &c. Ap. Hittorp. de Div.
Off., fol. 379.]

® [See the whole passage referred to
above, p. 5, note i.]

P [“ And not them... alike” is an
additional note on the word Agenda. |

ON THE PREFACES. 9

By virtue of this, those morning prayers which are used in
colleges are for the most part Latin.”

and all the priests and deacons shall be bound to say daily,
except they be let by preaching, studying of divinity, or some
other urgent cause.| Which was so ordered at the council of
Venice? under Pope Leo the first, (and after that in the
council at Mentz, can. 57.) Clericus, quem intra muros
cwvitatis sue manere constiterit, et matutinis hymnis sine pro-
babili excusatione egritudinis inventus fuerit defuisse, septem
diebus a communione habeatur extraneus, &c.

except they be let by preaching.| Lege Anacletum Siccum
de Ecclesiast. Hymnodia, lib. 3. cap. 17".

Ὁ W τ. Concerning Evening Prayer on Saturdays there is
an express rule in the primitive Church : quod in sabbatis evan-
gelium cum alis scripturis legit conveniat. Conc. Laodic. can.
160’. Jntelligunt ea que fuere sabbata Judeorum; nam can.
29', ejusdem conc. aperte patres distinguunt inter sabbata et
diem Dominicum. Id ipsum semper offictum precum nond
debet exhibert. Can. 16". eyusd. conc., id est, tertia pomeri-
diand, more computi ecclesie orientalis.

OF MINISTERS’ DAILY SAYING THE SERVICE*.

And all the priests and deacons shall be bound to say daily,
&c.] So that we are also bound, as all priests are in the
Church of Rome, daily to repeat and say the public prayers
of the Church. And it is a precept the most useful and
necessary, of any other that belong to the ministers of God,
and such as have cure of other men’s souls, would men

4 [Conce. Venet. A.D. 465. can. xiv.
conc., tom. v. col. 82, A. This is the
canon cited: the reference to the coun-
cil of Mentz, can. 57, seems to be a
mistake. |

τ [The subject of this chapter is
De defectu eorum qui studiorum ne-
gotiorumve prztextu abstinent ab
hymnodia communi in choro; pp.
568—588. Antw. 1634.]

8 [Περὶ tod, ἐν σαββάτῳ εὐαγγέλια
μετὰ ἑτέρων γραφῶν ἀναγινώσκεσθαι.----
Cone. Laod., Can. xvi.—Conce., tom. i.
col. 1500. B. The Latin in the text is
from the version of Dionys. Exiguus.

—Ibid., col. 1511. B.]

* [Ὅτι οὐ δεῖ Χριστιανοὺς ἰουδαΐζει»
καὶ ἐν τῷ σαββάτῳ σχολάζειν, ἄλλα
ἐργάζεσθαι αὐτοὺς ἐν τῇ αὐτῇ ἡμέρᾳ"
τὴν δὲ κυριακὴν προτιμῶντας, εἴγε δύ-
ναιντο, σχολάζειν ὡς Χριστιανοί. ----
Cone. Laod., Can. xxix. — Ibid., col.
1501. C.]

ἃ [Περὶ rod, τὴν αὐτὴν λειτουργίαν
τῶν εὐχῶν πάντοτε καὶ ἐν ταῖς ἐννάταις
καὶ ἐν ταῖς ἑσπέραις ὀφείλειν γίνεσθαι.
—Cone. Laod., Can. xviii.—Ibid., col.
1500. B.]

* [The following note is written on
an interleaved page. |

First

SERIES.

AN-
DREWES.

First
SERIES.

Is. ]xii. 6.
{ See mar-
gin of
English
bible. ]

Gen. xx. 7.

Job xlii. 8.

Levit. v.
18.

Deut.
XXXiil.

[10.]

10 NOTES ON THE BOOK OF COMMON PRAYER.

regard it, and practise it a little more than they do among
us. We are all for preaching now; and for attending the
service and prayers appointed by the Church for God’s
worship, and the good of all men, we think that too mean
an office for us; and therefore, as if it were not worth our
labour, we commonly hire others under us to do it, more to
satisfy the law, than to be answerable to our duties. Here is
a command that binds us every day to say the morning and.
evening prayer; how many are the men that are noted to do
it? It is well they have a back door for an excuse to come
out at here: for, good men! they are so belaboured with
studying of divinity, and preaching the word, that they have
no leisure to read these same common prayers; as if this
were not the chief part of their office and charge committed
unto them. Certainly, the people whose souls they have
care of, reap as great benefit, and more too, by these prayers,
which their pastors are daily to make unto God for them,
either privately or publicly, as they can do by their preach-
ing: for God is more respective to the prayers which they
make for the people, than ever the people are to the sermons
which they make to them. And in this respect are the
priests called God’s remembrancers, because they put God
in mind of His people, desiring Him to keep and bless them
daily with things needful both for their bodies and their
souls. And whatsoever the world makes of it, no doubt but
God hath a greater regard to the prayers of His priests, men
that are near Him, and appointed for the offering up of that
daily sacrifice, than to the prayers of other common Chris-
tians whatsoever. And so God tells Abimelech that He
would have him to deal well with Abraham, because he was
a prophet, and “should pray for him.” And so to Job’s
friends, “that His servant Job should pray for them, and He
would accept him.” And it was the office that was appointed
the priests in the law, “ He shall make an atonement for the
people,’ not so much to teach and preach to the people, (as
men now-a-days think all the office lays in doing that,) but
‘to offer sacrifice and incense unto the Lord,” which was
but a figure of that which the ministers of Christ were to do
in the Gospel. Therefore Samuel professes it openly, to the
shame of all others, that he should sin no less in neglecting

ON THE PREFACES. ll

to pray for the people, than he should in leaving off to teach First
them the right way of God’s commandments; both which ἜΞΕΙΕ ΕΣ
are needful ; but to them that are already converted, prayer
is more necessary than preaching. Howsoever we are to
remember, that we which are priests are called “ angeli Mal. ii. 7.
Domini :” and it is the angel’s ofiice, not only to descend to
the people and teach them God’s will, but to ascend also
to the presence of God to make intercession for the people,
and to carry up the daily prayers of the Church in their
behalf, as here they are bound to do.

As we are common Christians we should go to our prayers
three times a day ; ; “ At evening, and morning, and at noon- Ps. lv.
day will I praise Thee.” But as we are specially separated Εν
from other Christians to be priests and prophets, we should
go to them seven times a day, “ Seven times a day do I Ps. cxix.

[164. }

praise Thee.”

And of old, this daily and continual prayer made by the
priests in the behalf of the people, was so much accounted
and made on, that they took order to have no intermission
of prayer; and because the same priests could not always
attend it, therefore they were to do it in their courses; some
at the first watches, some at the second, and others at the
third; that so whilst some rested, the others might pray.
And of this David speaks, when he saith, “ Mine eyes pre- Ps. exix.
vent the night watches ;” and Christ mentions the second, and Peis
the third watches: aad David’s diligence, in performing his [38.]
duty for the good of the people, was such, as that he professes
it, “ At midnight [ will rise up to give thanks unto Thee :” [Ps. cxix.
so Paul and Silas rose at midnight to sing praises unto God. a een
It were therefore well to be wished, that the hke order were [26.]
taken in the Church now; and that the sacrifice of prayer
might be continually offered up unto God among Christians,
as well as it was in the synagogues of the Jews.

It was the custom of the old Christians, daily, before they
did any thing, to go and worship the Lord that made them ;
Ante omnia adoremus Dominum qui fecit nos. And therefore
St. Jerome, in the life of Hilarion the monk, writes, that
when he and his company were invited to a morning refec-
tion in a vineyard, Maledictus sit (said the holy man) gui
prius refectionem corporis quam anime quesierit: Oremus,

First
SERIES.

An-
DREWES.

12 NOTES ON THE BOOK OF COMMON PRAYER.

psallamus, reddamus Domino officium, et sic ad vineam prope-
rabitis. Completo itaque ministerio (says St. Jerome) they
went and refreshed themselves’, ἕο.

OF CEREMONIES, WHY SOME ARE ABOLISHED, AND SOME
RETAINED.

Tuis preface is the same verbatim with that which is in
the Service Book of King Edward VI.’; the preface then being
retained, it seems all the ceremonies of that book are still
justified by our Church, though some of them, at Calvin’s
and Bucer’s instance, were omitted in the review of the book
5 Edw. VI., as not accounted absolutely necessary.

Ceremonies*.| “Ὁ. W “9. “ Ceremonias definiunt decorum, dis-
ciplina, significatio.”

at length turned to vanity and superstition.| None of these
can be meant of any ceremonies used in King Edward’s first
Service-Book, for that book has these very words, and there-
fore they must be meant of other ceremonies, which they in
the Church of England at that time refused, and of none
other that are since omitted; I say omitted only, and not
condemned ; for if our Church had meant to condemn the
ceremonies used in that book, they would never have taken
the same discourse about ceremonies to do it, which is here
used to approve and authorize them, but they would have
made some other of set purpose to condemn them.

that they would innovate all things.| “Ὁ “9. Non est inno-
vatio dicenda, siquid in melius simpliciter, seu alteratione, seu
adjectione fiat. S. Ambr., lib. ui. de Off.” Alteratio enim illa
est schismatica innovatio, que bene posita destruit, non perficit.

than of innovations and newfangledness which is always to
be eschewed.| When ,God by His good Spirit put it into

y [The conclusion of the passage is;
Completo itaque ministerio, in sub-
limi stans benedixit vinere et suas ad
pascendum dimisit oves. SS. Hieron,
Vita S. Hilar. § 27. Op., tom. ii. col.
28. A.]

7 [That is, both in the Book of Com-
mon Prayer of 1649 and 1652. ]

2 “ All the notes which have this
mark 7. W 07. are taken out of my
lord of Winchester’s, Bp. Andrewes,
Service-Book, written with his own
Βαμα. [This is a note by Bishop
Cosin on the margin opposite the note,
in the text. ]

» [This citation has not been found. ]

ON THE PREFACES. 19

our hearts to reform ourselves, and then by all good τηθᾶηϑ Firsr
to seek the reformation of others that remained obdurate in S®®!#S-_
their wonted superstitions, had we not only cut off their cor-
ruptions, but also estranged ourselves from them in ancient

and laudable ceremonies; who seeth not how greatly pre-
judicial this might have been to so good a cause ; and what
occasion it had given them to think, that through a forward

or wanton desire of innovation, we did those things for which
conscience was pretended‘. Hook{er]

Those which make so perilous a matter of our retaining * ΠΝ

these ceremonies, common to us with the Church of Rome,

do seem to imagine that we have of late erected a frame of

some new religion, the furniture whereof we should not have
borrowed from our enemies, lest they relieving us, might
afterward laugh and gibe at our poverty; whereas in truth

we have continued the old religion, and the ceremonies which

we have taken from them that were before us are not things

that belong to this or that sect, but they are the ancient rites

and customs of the Church of Christ, whereof ourselves being

a part, we have the self-same interest in them which our
fathers before us had, from whom the same descended unto

us. We have therefore most heartily to thank God that they
amongst us to whom the first consultations of causes in this

kind fell, were men which, aiming at the glory of God and

the good of this His Church, took that which they judged
thereunto necessary, not rejecting out of any peevish or angry
disposition those rites and ceremonies which were old, good, p. 144.

nd convenient‘.

OF CEREMONIES. THE GREAT USE OF THEM IN THE CHURCH:
THE MODERATION OF THE CHURCH OF ENGLAND IN RETAIN-
ING SOME AND ABOLISHING OTHER.

“Ty every grand or main public duty which God requires bakes
at the hands of His Church, there is, besides the matter and ἢ
form wherein the essence thereof consists, a certain outward

© [This and the following passage vii. ὃ 6. (p. 141. ed. 1622.)]
are derived (with some omissions and 4 [See ibid., chap. 9. § 1.] (p. 144.)
slight alterations) from the Laws of © [See ibid., chap. i. § 2.]
Ecclesiastical Polity, Book iv. chap.

First
Series.

14 NOTES ON THE BOOK OF COMMON PRAYER.

fashion whereby the same is in decent sort administered.
The substance of all religious actions, as of the sacraments,
are by God Himself set down in few words, Accedit verbum
ad elementum et fit sacramentum; there needs no more, saith
St. Augustin", But the due and decent form of administering
those sacraments doth require a great deal more.

The end which is aimed at in setting down the outward
form of all religious actions, is the edification of the Church.
Edified men are, when either their understanding is taught
somewhat, which in such actions it behoveth all men to con-
sider, or when their hearts are moved with any affection
suitable thereunto ; both which are done when their minds
are in any sort stirred up unto that reverence, devotion,
attention, and due regard which in those cases seemeth
requisite.

To this purpose not only speech but sundry sensible means
besides, have always been thought necessary; and among
them, those most especially that are objects to the eye, which
being the liveliest, and the most apprehensive sense of all the
other, is the fittest to make a deep and a strong impression
in the minds of men.

From this consideration have risen not only those numbers
of prayers, readings, questionings, answers, exhortations, but
even of visible signs also in the performance of all our reli-
gious actions, whereby men’s minds and hearts must needs
be a great deal more effectually stirred up to devotion and
attention than otherwise they could.

No nation under heaven either does or ever did suffer any
public actions, which are of weight, whether temporal or
sacred, to pass without some visible solemnity; because the
very strangeness and difference of it from other common ac-
tions may make popular eyes to observe and mark the same
the better. And if we should let pass ours without the like,
we might be thought to transgress the very rule of nature.
Therefore with singular wisdom hath it been provided, that
the deeds of men, which are made in the presence of wit-
nesses, should pass not only with words, which for the most
part are but slightly heard, because they are common, and
do not so strongly move the fancy of man; but also with

‘ [S. Aug. in Johan. cap. 15. Tract. 80. ΟΡ.» tom. iii. p. 2. col. 703. C.]

ON THE PREFACES, 15

certain sensible actions that may be seen, the memory whereof
is far more easy and durable than the memory of speech can
be. Now ceremonies having such great use in the Church,
needful it was that some at least should be retained; and
ceremonies which long experience of all ages had confirmed
and made profitable, a needless and a presumptuous act had
it been to abolish them; a mean therefore was kept, and a
godly resolution here taken by the Church of England, to
remove only such things as were new and superfluous, re-
taining the rest which were old, and behoveful for the edify-
ing of Christian people.

some are put away, because the great excess and multitude
of them hath increased in these later days.| And it was not
amiss to decree, that those ceremonies which were least need-
ful, and newliest come in, should be the first that were taken
away; as in the abrogating of an excessive number of saints’
days, and of other the like customs: but having this way
eased the Church, as they thought, of superfluity, it had been
amiss to have proceeded on till they had plucked up all use-
ful and ancient ceremonies also by the roots. To abrogate
those things, without constraint of apparent harm thereby
arising, had been to alter unjustly the ancient received cus-
toms of the whole Church, the universal practice of the
people of God, and those general decrees of the fathers,”
which (in St. Austin’s language®) is madness and insolence
to do, both in respect of the universal authority of the
Church, which no particular Church hath power to control,
and also in regard of reasons aforementioned *.

THE ORDER HOW THE HOLY SCRIPTURE IS TO BE READ.

The Old Testament.| The first exception of the puritan
surveyor’.
bem frequentat Ecclesia. Nam οἵ

hine quin ita faciendum sit, disputare
insolentissimz insaniz est.

& [Ad hec itaque ita respondeo ut
quid horum sit faciendum, si divine

scripture przescribit auctoritas, non sit
dubitandum quin ita facere debeamus
ut legimus, ut jam non quomodo faci-
endum, sed quomodo sacramentum in-
telligendum sit, disputemus. Simi-
liter etiam si quid horum tota per or-

S. Aug.
Ep. 54, ad Januarium, cap. 5. ὃ 6.
Op., tom. ii. col. 126, B.]

h [See the Laws of Ecclesiastical
Polity, chap. xiv. ὃ 4 and 6.]

i [A Survey of the Book of C. P.,

First

SERIES.

First

SERIES.

Jer. xxvi.
oie

Rev. ἃ; 8.
Rev. xxii.
10,

10 NOTES ON THE BOOK OF COMMON PRAYER.

excepting certain books and chapters which are less edify-
ing.| ‘The puritans, in their Survey, are very angry at this
exception, and tell us we defraud God’s people of some books
of Scripture, as the papists do defraud them of all. Their
reasons against it are, “ Stand in the Lord’s house, and speak
unto the people all the words that I command thee, keep
not a word back.” Blessed is he that readeth, and they
that hear the words of this prophecy.”

ye must note also that the collect, epistle, and gospel, ap-
pointed for Sunday shall serve all the week after.| (The
second exception of the surveyor*.) Which is so appointed,
for that the epistle and gospel are to be read every day of
the week, as every day there should be a communion. If
people be married upon the week-day, at that time by this
book they are enjoined to receive; and so when women after
child-birth are churched; or when men in cathedral churches
(where they are enjoined it every Sunday at the least) shall
desire to have the communion on the week-day; that then
the collect, epistle, and gospel shall be used, which was ap-
pointed for the Sunday.

But the prefaces proper upon the feasts of Christmas,
Easter, Ascension, and Whit-Sunday, are appointed to be
read six days after (that is, if there be communions upon
those days), and because it is supposed, that all men what-
soever do receive at Easter, therefore are there special epistles
and gospels appointed six days together before that time,
more than all the year besides. A good note this is, to know
the intent of our Church by; which was, that the sacrament
should be propounded every day, for them to come unto and
receive that were godly disposed; and therefore is that ex-
hortation to the people, being negligent in coming thereunto,
not only to be read at the three solemn times, but at what
time of the year the minister pleases, and as he perceives the
people to neglect their devotion all the year through. The
three solemn times being for all upon penalty by law; but
&c. ὃ i. quere 1. p. 26. The nine note is made in the inner margin
quzres on this passage are directed against the words ‘the Old T esta-
against the omission of any part of ment.’’]

the canonical writings, and the reading K [pp. 33—37. This is also a note
of any part of the Apocrypha. This in the inner margin of the book. ]

ON THE PREFACES. 17

First
SERIES.

every day being for those devout people that shall be so well
disposed ; first one company, and then another, so there be
not less than three to communicate with the priest, as is
appointed in the Rubric after the Com[munion]}.

Item, So oft as the first chapter of St. Matthew is read either
for lesson or gospel ye shall begin the same at The birth of
Jesus Christ, &c.] The third exception of the surveyor™.

In the fifth of King Edward? there is no such rubric, and
yet by the act prefixed before this book® that book is pre-
cisely enjoimed to be observed and reprinted, without any
such addition as this is.

PROPER LESSONSP.

Thus was the public service of God performed by the
Jews, among whom the book of the law was read four Neh. ix. 3.
times a day, as it is here appointed, and every day of the
year throughout the kalendar; so, Acts xv. 21, Moses was
read in the synagogues every Sabbath-day.

Lessons proper for Holydays.| The fourth exception of the
surveyor’.

DE LECTIONIBUS FESTIVIS DIEBUS APTATIS*.

The first exact compiler of these festival lessons was one
Musczeus, a famous priest of Massilia, who lived about the
year of our Lord 480, of whom thus writes Gennadius, De
viris illustribus, cap. 79°; Museus Massiliensis Ecclesia pres-

! [See the rubric at the end of the
Communion Service. |

m (pp. 37—39. This exception is
grounded on the discrepancy men-
tioned by Bp. Cosin in the next para-
graph, and is almost in the same
words. |

= [In the Book of Common Prayer
of 1552, 5 Edw. Υ1., called, the second
book of Edward. ]

9 {The Act of Uniformity, 1 Eliz.
e. 2, enjoins the use of the Book au-
thorized by Pariiament in the fifth and
sixth years of the reign of King Ed-
ward VI. “with one alteration or ad-
dition of certain lessons to be used on
every Sunday in the year, and the
form of the Litany altered and cor-
rected, and two sentences only added

COSIN.

in the delivery of the Sacrament to the
communicants, and none other or
otherwise.”’ |

» [This and the following are notes
on the Table of proper lessons. |

4 [p.39. This exception is grounded
on the addition of forty-seven proper
lessons for holydays unto those which
are appointed in the second book of
Edward VI., whereas the statute 1
Eliz. ο. 2. ‘‘mentioneth but one ad-
dition of proper lessons only for Sun-
days.”’ |

τ [This note is on the interleaved
page, with this heading. ]

5. {Inter Op. S. Hieronym., tom. ii.
col. 981. The readings of Vallarsius are
added in the margin of this edition. ]

First

SERIES.

1 de.

2 diebus
aptas.

5 celebri-
tatique,

4 jam.
5 erant.

18 NOTES ON THE BOOK OF COMMON PRAYER.

byter, vir in divinis scripturis doctus, &c. hortatu 8. Venerii
Episcopi excerpsit ex: sanctis scripturis lectiones totius anni
Jestivis aptas diebus*, responsoria, etiam Psalmorum capitula
tempori et lectionibus congruentia. Quod opus tam necessarium
a lectoribus in Ecclesia probatur, ut expetitum et sollicitu-
dinem tollat et morem, plebique ingerit scientiam, celebritatem
οὐδ decorem. Yet it cannot be, that he was the first appointer
of them; the Church used that order long before, though
perhaps not so exactly. S. Augustine’, in prowmio Epistole
Johannis; Meministis Evangelium Johannis ex ordine lectionum
nos solere tractare; sed quia nunc interposita est solennitas
sanctorum dierum, quibus crrtas ex Evangelio LEcTioNEs
oportet in Ecclesia recitare, que ita sunt ANNUM ut αἰδῶ esse
non possint, ordo iste quem susceperamus, necessitate paululum
intermissus est, non omissus. Idem., Tract. vi. in Johannem';
Anniversaria solennitate post passionem Domini nostri Librum
Act. Apostolorum omni anno in Ecclesia recitari; et Tract.
xill." Psalmus vicesimus primus omni anno legitur in novissima
hebdomada intento universo populo.

Septuagesima, Gen. i. Sewagesima, Gen. iii.] In luctu peni-
tentie Septuagesima agitur, unde et reticetur interim solenne
alleluia, et humane transgressionis historia miserabilis ab ex-
ordio [re|censetur. Bern. Serm. i. in Septuages. ad finem*.
This is the reason why Genesis is begun in Septuagesima,
and so continued on through Lent.

And to fit us for the time of abstinence and fasting, which
is to follow, there could be nothing more fitly chosen, than
the story of Adam his eating and sinning in it; that so
seeing the danger of it, we might be the less given to it, and
more to temperance and fasting. And though our new
masters deride this application of fasting to God’s command
in paradise, yet before our Church the ancient fathers have
done the same. Tertullian’, De Jejunio, p. 645, ed. Ren.
Lauren. <Acceperat Adam a Deo legem non gustandi de ar-
bore, &c. verum et ipse tunc in psychicum reversus, ..nec eam
capiens que erat’ spiritus, facilius ventri quam Deo cessit,

§ [S. Aug. in prologo Tract.in Epist. ὃ 14. col. 397. G.]

Joan. Op. tom. iii. p. 2. 60]. 825, 826. ] x [S. Bernard. in Septuag. Serm. i.
Ὁ (Idem. in Joan. cap. i. Tract. 6. ὃ 6. Op., tom. i. col. 819. F.]

ὃ 18. col. 337. G.] y (Tertullian. de Jejuniis, cap. iii.
ἃ (Idem, in Joan. cap. iii. Tract. 13. Ορ,, pp. 545. E, 546. A.]

ON THE PROPER LESSONS. 19

pabulo potius quam precepto annuit, salutem gula vendidit :
manducavit denique et periit, salvus alioquin si unt arbusculo
Jjejunare maluisset, at jam hinc animalis fides semen suum ag-
noscat': exinde deducens carnalium appetitionem et spiritu-? recog-
alium recusationem. Teneo itaque a primordio homicidam”**
gulam tormentis atque supplictis inedie puniendam, etiamsi

Deus nulla jejunia precepisset : ostendens tamen unde sit oc-

cisus Adam, mihi reliquerat intelligenda remedia offense qui
offensam demonstrarat. And these last words are the true
reason why the Church hath appointed this story of Genesis

to be read at this time, the preparation time to Lent.

Epiphany, Isa. \x.* xlix.] Lessons proper to declare the
calling of the Gentiles in the persons of the kings and wise
men of the east.

Luke ii. and to so that He was supposed to be the son of
Joseph. John ii. to after this He went to Capernaum.| Which
lessons are appointed to be read upon this day, because
Christ’s baptism, whereby He first manifested His divinity
unto the Jews; and Christ’s miracle at Cana, whereby He
first manifested His divinity unto His disciples, fell upon it.

As well as the adoration of the kings, whereby He first mam-
fested Himself unto the gentiles; which last is propounded
in the first lessons, both at matins and evensong, where the
Church applies all those sayings of kings, &c. to the wise
men, and is derided for her labour by Calvin?, the reformer
of good and all.
Good Friday, St. Barnaby, Conversion of St. Paul

First
SERIES.

ἢ In Good Fri-
day to be
kept a so-

Communion Service, it is implied that Jemn holi-

the days for which special Epistles and day »,

Gospels are appointed are holydays.

Hence a contradiction arose. In the

5 [In the Prayer-book it was printed
by mistake xl. This Bp. Cosin has
altered with the pen to Ix. xlix. See
the appendix, No. i. § 9.}

ἃ {Calvini Comment. in Iesaiam,
cap. lx. 7. p. 882. Op., tom. iii. ]

» [This is 2 marginal note in large
letters. ]

© [By the act 5, 6 Edw. VI. cap. 3.
it was ordered ‘ that all the days here-
after mentioned, shall be kept and com-
manded to be kept holydays and none
other:” in the list that follows this
the Conversion of S. Paul, S. Bar-
nabas, and the days of the week be-
fore Easter, are not mentioned; but
in this place in the Prayer-book they
are included among holydays, and
in the first Rubrie at the end of the

Cc

Prayer- books before 1662 this was kept
up by the list of holydays on a page
following the kalendar headed “ These
to be observed for holydays and none
other,’’ which list follows the act of
5,6 Edw. VI. and omits the days in
question. The following note from Bp.
Gibson’s Codex Juris Ecclesiastici An-
glicani, tit. x. cap. 3. p. 245. ed. 1761,
partly illustrates, partly corrects, Bp.
Cosin’s statement :—

It is a note on the statute 1 Mar.
Sess, 2. cap. 2, which repealed the sta-
tute above cited.

“Τὴ the first of Queen Elizabeth a

2

First

SERIES,

20 NOTES ON THE BOOK OF COMMON PRAYER.

the title to all these days we read, Lessons proper for holy-
days. It scems those Parliament-men who made the act,
“ These to be holidays, and no other,’ forgat to mend this
title, as they did to put out the epistles and gospels upon
all the week before Easter, and upon St. Barnabe’s and
St. Paul’s day, which were commanded by the rubric at
the end of the Communion to be read only upon holydays.
I cannot reconcile them. We must either not read what
is appointed, or if we do read (as fit it is we should, being
the institution of the Church) we must cross the *act of
Parliament (as it is no great matter if we do, having so just
an occasion to do it) and make them holydays, as always they
have been accounted. For the rest we shall observe some-
what in their places; only here for Good-Friday it is a shame
for us that be Christians, not to observe it as holily and as
solemnly as any other; and the profanation that we suffer
every cobbler to make on it, can no more be defended than
the Spaniards’ profaning of Sundays and Easter-day with their
markets and fairs. LHusebius®, lib. ii. cap. 17, tells us that
it was a solemn feast in his time, and long before him: Po-
tissimum in festo salutaris Domini passionis non jejuniis solum
et vigiliis, sed attenta S. Scripturarum auditione excolere et
celebrare consuevimus. I know no reason but it should be

so kept still".

bill to revive the act of Parliament
made 5 Ed. 6, for keeping of Holy-
Days and Fasting-Days, was brought
into Parliament, but passed not; so
that the repeal of Queen Mary re-
mained upon this act till ] Jac. cap. 25,
by which her repeal was repealed; and
it is a rule, that by repealing of a re-
peal, the first act is revived.

In the meanwhile, the kalendar, be-
fore the book of Common Prayer, bad
directed what Holy-days should be ob-
served; and in the articles published
by the Queen in the 7th year of her
reign, one was, ‘that there be none
other Holy-days observed, besides the
Sundzys, but only such as be set out
for Holy-days, as in the statute anno
6 and 6 Ed. 6, and in the new kalen-
dar authorized by the Queen’s Ma-
jesty ;’ who appears in other instances
(as she did probably in this) to have
greatly disliked the Parliament’s inter-
meddling in matters of religion, the

Vid. Euseb. De Vita Constantini®, who com-

ordering of which she reckoned one
great branch of the royal supremacy.” ]

© [τί δεῖ τούτοις ἐπιλέγειν τὰς ἐπὶ
ταὐτὸν συνόδου", καὶ τὰς ἰδίᾳ μὲν ἄνδρῶν,
ἰδίᾳ δὲ γυναικῶν ἐν ταὐτῷ διατριβὰς, καὶ
τὰς e& ἔθους εἴσετι καὶ νῦν πρὸς ἡμῶν
ἐπιτελουμένας ἀσκήσεις ἃς διαφερόντως
κατὰ τὴν τοῦ σωτηρίου πάθους ἑορτὴν,
ἐν ἀσιτίαις καὶ διανυκτερεύσεσιν, προσ-
oxais τε τῶν θείων λόγων ἐκτελεῖν
εἰώθαμεν.--- θεν. H. E. lib. ii. cap.
17. p. 69.]

‘(The following passage coming
after this word is crossed out in the
original, ‘‘and so much is the king’s
court among us ashamed of the Act,
that notwithstanding the peremptory
command in it, excluding all observa-
tion of days for holy, but their number,
it does still continue the old observa-
tion on’t, though not so solemnly.” }

© [Διὸ τοῖς ὑπὸ τὴν Ῥωμαίων ἀρχὴν
πολιτευομένοις ἅπασι, σχολὴν ἄγειν ταῖς
ἐπωνύμοις τοῦ Σωτῆρος ἡμέραις ἐνου-

ON THE KALENDAR. Dal

manded every Friday, as well as Sunday, to be observed
holy. And so Sozomen, lib. i. cap. δ΄,

* sRather the printer’s act; for the act of Parliament
was repealed ; and certainly, if there were any such act in
force (as, These to be observed, and no other) the Church of
England would not have been suffered to have crossed it
with calling all these days, here besides, holydays. It re-
mains therefore, that we stick to this place, as being the
proper act of our Church, and neglect the other place, as
being the printer’s addition to fill up the page with the
number of holydays, and the beginnings and endings of the
four terms.

Good Friday. Ps. xxii.]

Psalmus vicesimus pri-

Proper Psalms on certain days.
S. Aug. Tract. xiii. in Johannem".
mus OMNI ANNO legitur in novissima hebdomada, intento uni-
verso populo.

THE KALENDAR.

DE MENSIBUS.

[ Of the names of the months. |

First

SERIES.

Diebus quippe istis', quarum septenarius numerus in orbem De men-

redit deorum suorum nomina gentes imposuerunt. ... Sed et
mensibus imposuerunt deorum suorum nomina. Propter hono-
rem quippe Romuli, quia eum Martis filium crediderunt, pri-
mum mensem Marti dicantes, Martium vocaverunt. Et inde
Aprilem a nullo det sui nomine, sed a re ipsa, quasi Aprilem,
quod tune primum germen quasi aperiatur in florem. Inde
tertium mensem Maiam, quod Maiam Mercurti Matrem deam

θέτει. ὁμοίως καὶ τὰς τοῦ σαββάτου
τιμᾷν.---Ἰὰ. de Vita’Constantini, lib. iv.
cap. 18. p. 635. (Scribendum est pro-
cul dubio τὴν mpd τοῦ σαββάτου. At-
que ita apparet legisse etiam qui titulos
nomen capitum composuit. Valesius,
Annot. ad locum.) ]

[τὴν δὲ κυριακὴν καλουμένην ἡμέ-
ραν, ἣν “Εβραῖοι πρώτην τῆς ἑβδομάδος
ὀνομάζουσιν, Ἕλληνες δὲ ἡλίῳ ἀνατί-
θεασι, καὶ τὴν πρὸ τῆς ἑβδόμης, ἐνομο-
θέτησε δικαστηρίων καὶ τῶν ἄλλων πραγ-
μάτων σχολὴν ἄγειν πάντας καὶ ἐν εὐ-

χαῖς καὶ λιταῖς τὸ θεῖον θεραπεύειν.
᾿Ετίμα δὲ τὴν κυριακὴν ὡς ἐν τούτῳ τοῦ
Χριστοῦ ἀναστάντος ex νεκρῶν. Τὴν δὲ
ἑτέραν ὡς ἐν αὐτῇ σταυρωθέντος.---8ο-
zomen. Hist. Eecl., lib. i. cap. 8. p. 20. ]

Β [This is a marginal note on the
above. ]

h [See above, p. 18, note u. ]

i [The text and references of this
passage are taken by Bp. Cosin from
the edition of S. Avgustine’s works,
Paris, 1614, with a few unimportant
Variations. }

slum ap-
pellatione.

22 NOTES ON THE BOOK OF COMMON PRAYER.

First eolant. Inde quartum Junium a Junone. Inde ceteros usque
= ad Decembrem a numeris nominarunt. Sed ex eis Quintilis
alque Sextilis nominibus hominum, quibus divinos honores de-
ereverant, appellati sunt, Julius et Augustus: nam septimus
September, et ceteri, ul dixi, usque ad Decembrem, numerorum
ex ordine nominibus enuntiantur. Porro* Januarius a Jano
appellatus est. Februarius a Febrius Lupercorem. ὃ. Aug.,
tom. vi. lib. xviii. cont. Faust. Man., cap. 5. [Op., tom. viii.

col. 311, D. E.]

* Ovid. 1 Fasti et 3.
At Numa nec Janum, nec avitas preterit unbras,
Mensibus antiquis preposuitque Deos.

ITEM DE APPELLATIONIBUS DiERUM.

1 viz. se- Una Sabbati', dies Dominicus est : secunda sabbati, secunda?

1 : : : :
Ἠούταυς, Seria, quem seculares* diem lune vocant : tertia Sabbati tertia

* viz. se- feria, guem diem illi Martis vocant, quarto ergo Sabbatorum,

πα υθως quarta feria, qui Mercurii dies dicitur a paganis, et a multis
nos. Christianis: sed nollemus, atque utinam corrigant, et non di-
3 j ; ἜΗΝ 5

aera cant sic. Habent enim linguam suam qua utantur. Non enim et

Jeg. Duran- in omnibus gentibus ista dicuntur. Multa gentes aliz atque alia

τον vii, iter atque aliter vocant. Melius ergo de ore Christiano ritus

e-1.n.7. Joquendi Ecclesiasticus procedit. Tamen si quem forte consuetu-
do traxerit, ut illud exeat ex ore quod improbat corde, intelligat
illos omnes, de quorum nominibus appellata sunt sidera, homines
Suisse, .... sed per beneficia quedam mortalium mortaha, ih
homines pro tempore suo, quia plurimum potuerunt et eminu-
erunt in hoc seculo, cum cari essent hominibus, non propter
vitam eternam, sed propter commodum temporale, defereban-
tur ws divini honores. Veteres enim seculi (vates, ed. Par.
1614) decepti et decipere volentes, in eorum adulationem qui sili
aliquid secundum amorem seculi prestitissent, sidera ostende-
bant in celo, dicentes quod illius esset illud sidus, et illud illius :
homines autem qui antea non adspexerant ut viderent guia ii
erant et illa sidera antequam nascerentur, decepti crediderunt ;
et concepta est opinio vanitatis. 8. Aug., tom. viii. Enarrat. in
Psal. xciii. in pref. [ὃ 3. Op. tom. iv. col. 1000. B. C. ed.
Ben. |]

ON THE KALENDAR. 23

First

Dicimus mensem habere Triginta dies. 8. Aug., tom. i. de a
ERIES.

Gen. ad lit. imperf., cap. 7. [ὃ 28. Op. tom. 111. col. 103, A.]

DE SANCTORUM FESTIVITATIBUS.

The names of the saints in the Church kalendar were
not so many, but that for our better remembrance of them
they might all have stood still. Every day had but one,
when as Eusebiusé tells us, that upon search made by Con-
stantine the Great for the names, and times, and places, and
manner of the martyrs’ sufferings, there were found for every
day of the year above five hundred! saints, except the first of
January only, when the Gentiles were so intent upon their
own riots, that they had no leisure to think upon martyring
the Christians. Hieron. dicit idem in Epistola que suo Ca-
lendario preponitur™ ; unde Greg. dicit, Totus mundus est
plenus sanctis, Dur. Rat., lib. vii. cap. 1. n. 28. Not that they
are all to be celebrated (as the great feasts are) in all places,
but some in one province and some in another, that one
where or other their memory may be preserved. Beleth. de
Divin. Off. cap. 5°.

27 Wo? PRequiritur ut parochus quilibet indicet, qua De pro-
festa dominicam quamque sequuntur, et quota feria celebranda an eeune
sunt, ut inde simul statuti jejuniorum dies devoto populo in- * Vigilia-

rum per
notescant. Parochum.

Kk [This statement is derived from
the passage of Durandus, cited in the
text, see note on Jan. 1; he seems to
have taken it with a mistake from the
epistle prefixed to the martyrology
ascribed to S. Jerome, which is quoted
in the next note but one, and errone-
ously to have attributed to Eusebius
a statement made by the writer of the
epistle. |

' (5000 was written first; the last 6
is crossed out in the MS.]

m [Et quoniam per singulos dies, di-
versarum provinciarum diversarumque
urbium, plusquam octingentorum et
nongentorum sunt nomina nominata:
ut nullus dies sit, qui non intra quin-
gentorum numerum reperiri possit ad-
scriptus, exempto die kalendarum Ja-

nuariarum.—Epist. ad Chromatium et
Heliodorum. Opus spurium inter op.
S. Hieron., tom. xi. 474. D.]

1 [These words are so cited by Du-
randus, 1. ¢. ]

© [Festorum quedam sunt genera-
lia, quedam particularia. Generalia
sunt que generatim ab omnibus cele-
brantur.... Festa autem particularia
sunt, que tantum in una coluntur pro-
vincia.—Divinorum officiorum, ac e€o-
rundem rationum brevis explicatio D.
Joannis Beleth, ad cale. Durandi Rat.
Diy. Off., fol. 490, b. Lugd. 1574.]

P [This note is marked thus by Bp.
Cosin as from Bp. Andrewes’ Service
Book, but it is not found in the other
transcripts of his notes. See his minor

English Works. Oxford, 1853.]

24 NOTES ON THE BOOK OF COMMON PRAYER.

Fins Ideo jejunia in prodromis festorum; ideo vigilia precesque ab
SERIES: Feclesia usurpata primum, et statuta nobis.
RatioVigi- [deo ipsa festa sanctorum et martyrum celebrantur die
agile proxvimo illucescente, ut sciamus eos modicum quidem in afflic-
tione, jejuniis, vigiliis, precibus degisse; dein in gloriam et
letitiam translatos, ubi totos feriarum dies agunt: atque inde
Deo gloriam, nobis exemplum.

Quare ad Illud tamen notandum, quod neque vigilia, neque jejunia, sed
pe pal sole preces precedant quedam festa: neque enim ad festum
jejunatur. Michaelis et Onnium Angelorum jejunatur, aut vigilatur propter
rationes predictas. Quinetiam licet predicte rationes in festis
S. Marci, Philippi et Jacobi, eorumque que post Domini Na-
talem usque ad Epiphaniam observantur, obtineant: tamen ex
antiquissimis canonibus vetantur ad hujusmodi festa jejunia,
propter reverentiam majorum solennitatum, Paschatis, sc. et
Nativitatis.
Anathema enim dixerunt sancti patres vel intra Pascha et
Pentecostem, vel intra Natalem et Epiphaniam jejunantibus.
Et fieri nequit, ut festa S. Marci, Sanctorum Philippi et
Jacobi, aliter contingant quam intra dies Paschalis et Pen-
tecostes.

[NOTES ON THE KALENDAR.}

JANUARY.

Kalend. 1. Circumcision.| Festum minus duplex 4.

Euseb. Quolibet anni die plusquam quinqgue millium sanc-
torum festa concurrunt, excepta die calendarum Januarii, quo
intendebant gentiles epulis et solennitatibus, non ad martyri-
zandum sanctos. Dur. Rat., 1. vii. ο. 1. n. 28.

6 Epiphany.| Fest. principale duplex.

8 Lucian.| This Lucian was a disciple of St. Peter,
and sent with St. Denys into France, where preaching the

a [These notices of the value of the notes are in the margins of the Kalen-
Festivals are added to the Kalendar in dar and on the inserted pages. ]
the margin in red ink, except S. Mat- τ [See above, p. 23. note k. }
thias, which is in blackink. The longer

ON THE KALENDAR. 25

Gospel he was martyred. Beda’, Usuard', Ado", and others,

make mention of him.

13 Hilary.| St. Hilary was the famous bishop of Poictiers
in France, so highly commended by St. Jerome*, and all
ancient historiographers of the Church, for his glorious
combats against the Arians. Vide Brev. Rom., Jan. 13%.

18 Prisca.| <A virgin that suffered martyrdom in Rome
under the emperor Claudius. Vide Brev. Rom., Jan. 18’.

20 Fabian.| Bishop of Rome, martyred under Decius, as
may be seen at large in the 31st epistle of St. Cyprian*.

21 Agnes.| Mentioned by St. Jerome, Ep. ad Demetri-
adem 8", and St. Ambrose, Serm. 90°, and lib. i. Off, cap.

414, and by St. Augustine, Serm. 101°.
Roman virgin, wonderfully commended by the fathers.

5. [Martyrologium, vi. Id. Jan. Op.,
tom. 111. col. 278. ed. Colon. 1612.]

Ὁ (Belvacus, sanctorum martyrum
Luciani presbyteri (beati Petri disci-
puli,) Maxiani et Juliani, quorum Maxi-
anus et Julianus primo a persecutoribus
gladio puniti sunt. Dein beatus Lueia-
nus post nimiam cedem, cum Christi
nomen viva voce confiteri non metuis-
set, priorum sententiam et ipse excepit.
—Martyrologium, vi. Id. Jan. ap. Bol-
land. Antw. 1714. p. 18. The words
in parentheses are an addition to the
original. |

Ὁ (Martyrologium, vi. Id. Jan. p.
84. ed. Rome 1745. Ado and Bede
mention only the place(Belvacus, beau-
vais) and names of Lucian and Maxian.
In his Devotions Bp. Cosin has wrongly,
“Jan. 8. Lucian, a priest of Antioch
and martyr, A.D. 907. The previous
day, Jan. 7, is that of Lucian of An-
tioch in the Roman Kalendar and mar-
tyrologies; Lucian of Beauvais, a
martyr of the Norman Church, was
alone commemorated in the Sarum
Kalendar, the day being noted ‘Luciani
cum sociis ejus,’’ and so in our Latin
Common Prayer-books of 1574, 1594. |

* [See S. Hieron., lib, de Viris 1]-
lustr., cap. 10. Op., tom. ii. col. 919, et
alibi. |

y (Jan. 14. Lectio iv., v., vi. ]

z [ Lectio ix. ]

@ {Quanquam nobis differende hu-
jus rei necessitas major incumbat, qui-
bus, post excessum nobilissimz me-
morie viri Fabiani, nondum est epi-
scopus propterrerum et temporum dif-

She was a noble

In

ficultates constitutus.—Cleri Romani
ad Cypr., Ep. 30, (ed. Pam. 31.) Epist.
p. 58. ed. Fell, See also S. Cypr. Ep.
9. ad Cler. Romanum, Op., p. 18.
Accepi a vobis literas ad me missas
per Clementium hypodiacorum, quibus
plenissime de glorioso ejus (Fabiani)
exitu instruerer: et exultayi satis, quod
pro integritate administrationis ejus,
consummatio quoque honesta proces-
serit. |

> [Si te virorum exempla non pro-
vocant, hortetur faciatque securam
beata martyr Agnes, que et etatem
vicit, et tyrannum, et titulum castitatis
martyrio consecravit.—S. Hieron., Ep.
150, ad Demetriadem, (vet. ed. 8.) Op.,
tom. i. col. 973. A.]

¢ (Ap. edd. vett. Sermo xc. De pas-
sione beatae Aguetis virginis. Opus spu-
rium; ap. ed. Ben., Epist. i., Op., tom.
ii., Append., p. 479. ]

ἃ [Quid de Sancta Agne (loquar),
que in duarum maximarum rerum po-
sita periculo, castitatis et salutis, cas-
titatem protexit, salutem cum immor-
talitate commutavit.—S. Ambros., de
Off. Minist., lib. i. cap. 41. ὃ 218. Op.,
tom. ii. col. 54. E.j

ὁ {Beata Agnes sancta cujus pas-
sionis hodiernus est dies. Virgo que
quod vocabatur, erat. Agnes Latine
agnam significat, Grace castam. Erat
quod vocabatur, merito coronabatur. ..
Agnes puella tredecim annorum vicit
diabolum.—S. Aug., Serm. 273, de
Sanctis (aliter Serm. 101, de div.) § 6.
Op., tom. v. col. 1107. D, E, F. ed.
Ben. |

96 NOTES ON THE BOOK OF COMMON PRAYER.

Fixst her tender years she suffered martyrdom at Rome under
λον Diocletian.

22 Vincent.| Vincent was a famous deacon of Spain,
and in the city of Valentia there was put to death by most
exquisite torments under Diocletian the emperor; of whom
Prudentius' wrote his fourth hymn, and upon whose feast-
day St. Augustine made four sermons, as Possidonius telleth
us in Jndiculo&.

25 Conversion of Paul.| Which miraculous conversion was
wrought by Christ in the second year after His ascension.
Act. ix. Gicumenius in Act. cap. ultim.”

FEBRUARY.

2 Purification.| Fest. majus duplex.

3 Blasii.| We was bishop of Sebaste in Armenia, a man
of infinite miracles and power, put to death in the same
city by Agricolaus, the president under the emperor Diocle-
tian: his famous martyrdom, and infinite torments patiently
suffered by him, is written by S. Metaphrastesi, &c.

5 Agathe.] <A virgin that suffered martyrdom in Sicily
under Decius the emperor. Her memory was kept with
great solemnity among the old Christians, as appears by
St. Greg., lib. i. Regist. ep. 19. οὐ alibi*; where he makes
mention both of her church and of her festival day, as also
Pope Damasus did before him!.

14 Valentine.| A man that suffered for Christ a most
glorious martyrdom under Claudius the emperor at Rome,
where Pope Theodore the First built a church in memory of
him, almost a thousand years since; Damasus in vit. Pont.

f [Prudent. Peristeph. Hymn. 5. A.]
Op., p. 984, &e.] i [Vide Surium in diem, tom. i. p.
& {Indiculus librorum, &c. 5. Au- 258, and Acta SS. Bolland. Feb., tom.
gustini cura Possidii, c. x. ap. S.Aug., 1. p. 336.]

Op., tom. x. App. col. 295—297. The k [Ecclesia Sancte Agathe βία in

sermons are extant, Serm. 274—277, suburra.—S. Gregor. M., lib. i. epist.,

tom. ν. col. 1109, &c. ] lib. iv. ep. 19. (alit. lib. iii, ep. 19.)
h [ἀπὸ τοῦ ἐννεακαιδεκάτου ἔτους Ti- Ορ,, tom. ii. col. 698. A. See also lib.

βέριου Καίσαρος δευτέρου δὲ τοῦ σω- 1. ep. 54; ibid., col. 547. B, and note

τηρίου πάθους, ἐξ οὗ κηρύσσειν τὸ ev- in the Benedictine edition. ]

αγγέλιον Hptato.—Cicumen. in Acta ΕΓΒ. Damasi, carmen xxx. Op., p.

Apost. cap. ult. Op., tom. i. p. 188. 238. ]

ΟΝ THE KALENDAR. 97

Rom, et S. Greg. in Sacram.. He was a man of most strange
and excellent parts, so famous for his love and charity, as
from thence came the use of choosing Valentines (practised
also amongst us) upon his festival day.

25 Matthias.| Fest. inf. duplex.

MARCH.

1 David.| Who was at first a monk, and became a
founder of twelve monasteries ; he was made archbishop of a
city in Wales called Menevia, and now of him St. David’s; of
whose virtues and miracles, which they say he wrought, see
Ranulphus, lib. i. cap. 52°; Matth. Westm. an. 871}, Pol.
Virg., lib. ii.4 Bale says" he lived with King Arthur.

2 Ceddes.| A holy man in the north parts of England,
bishop of the Mercians, and of Lindesferne in Northumber-
land. Bede writeth his life at large, lib. ii. cap. 28*, and
lib. iv. cap. 2 and 3.

7 Perpetue".| Who suffered martyrdom under Severus
the emperor, above 1400 years ago. She is often and
honourably mentioned by Tertullian, in his book de Anima,
cap. de inferis*; and by St. Augustine, lib. 11. de Anime
Origine, cap. 9°, in Psal. 47, versus finem*, de Temp. Barba-

rico, cap. 5.

m [(Theodorus) fecit ecclesiam beato
Valentino, via Flaminia, &c.—Anas-
tasii bibliothecarii (vulgo dict. Damasi
P.) lib. de vitis Pont. Rom., num.
Ixxxiv. (p. 128.) p. 102, Rome 1731.]

(S. Gregorii lib. Sacrament. xvi.
kal. Mart. Op., tom. iii. col. 28; he is
commemorated as a martyr, and prayers
made through his intercession. |

© { Ranulphi Higdeni Cestriensis Po-
lychronicon, lib. i. cap. 52, as divided
in the MS. copies; cap. de episco-
patibus et sedibus, p. 204, ed. Gale.
This is only on the translation of the
see to S. David’s. ]

P [ Flores Historiarum per Matthaum
Westmonasteriensem collecti, ann. 872.
p- 168. ed. Franc. 1691. There is men-
tion of S. David’s monastery. |

4 [After Pol. Virg. lib. 11. the words
claruit an. 210 were written but after-
wards crossed out; the reference also
ought to be lib. iii. A.D. 600, p. 61,

ed. 1570. ]

τ (Scriptorum illustrium Britannize
Catalogus, cent. i. num. 55. The same
statement is found in Hieden, as cited
above. |

8 |This note is crossed through in
the original. |

t [ Beda, Eccl. Hist. Gentis Angl.,
Op., 1. iii. pp. 80, 84, &c. }

ἃ [Quomodo Perpetua fortissima
martyr sub die passionis, in revela-
tione paradisi, solos illic commartyres
duos vidit.—Tertull. de Anima, cap.
55. Op., p. 304. B.]

x [De Anima et ejus origine, lib. iii.
cap. 9. ὃ 12. Op., tom. x. col. 379. E.]

y [Quam multos parentes filii pro-
hibebant mori, sicut novimus et legi-
mus in passione beatze Perpetuee ?—
Enarr. in Psal. xlvii. ὃ 13. Op., tom.
iv. col. 423. B.]

z [Ante paucos dies natalitia cele-
bravimus martyram Perpetuz et Feli-

First
SERIES.

First

SERIES.

28

NOTES ON THE BOOK OF COMMON PRAYER.

12 Gregory.| The famous doctor and bishop of Rome,
who augmented the service of the Church, perfected the
litanies, and appointed the solemn stations, ἕο. Among
other his glorious and Christian deeds, we celebrate his me-
mory here in England for his devout charity to our nation
in sending Augustine the monk, and many others with him,
to bring the greatest part of the nation to the knowledge
and service of Christ, which in a short time they did marvel-
ously and happily achieve; whereupon, by Bede and other
historiographers, he is usually called the Apostle of the Eng-
lish nation, Bede, lib. ii. cap. 13%. His day is kept holy even
by the Grecians themselves, so famous he was, and admir-
able, through the Christian world.

18 Edward.| This man was king of the West Saxons, a
devout and religious prince, who was slain by his heathenish
step-mother, Queen Alphred, A°. 978. His day of martyrdom
was appointed to be kept festival by Pope Innocent IV., A’.
1245. Surius, tom. 1. 18 Mar.°

20 Cuthbert*. A holy man, who was first a monk in the
monastery of Mailros in Northumberland, and afterwards
an hermit for many years; then by general consent of a
synod was he chosen bishop of Lindesferne, which he re-
signed for his hermit’s life again, and soon after ended his
life. He was buried at Lindesferne; and with strange mira-
cles removed to Durham, which are not unworthy the read-
ing, in the 26th cap. of the 4 lib. of Bede’s Hist.*, at the end

observed in the English Church
before A.D. 1017. ‘* Wise men have

citatis et comitum. Et cum tot ibi sint
vViri, quare iste duz prz omnibus no-

minantur, nisi quia infirmior sexus aut
zequavit, aut superavit virorum forti-
tudinem ?—Pseudo-August., Serm. de
Tempore Barbarico, cap. v. § 6. Op.,
tom. vi. Append., col. 611. D.]

4 {Quem recte nostrum appellare
possumus et debemus apostolum.—
Beda, Eccl. Hist. Gent. Angl., lib. ii.
cap. 1. (not. 13.)]

Ὁ [Baronius, note on Mart. Rom. in
diem, p.131, ed. 1589, says; ‘‘ De cele-
bratione diei festi S. Edwardi regis extat
epistola Innocentii papz quarti in va-
ticana bibliotheca, in registro ipsius,
anno 2, p. 527;’’ but he has the same
note on Jan. 5, p. 15, on S. Edward
the Confessor, to which it properly be-
longs; the feast of Edward King of
the West Saxons, was appointed and

chosen S. Edward’s mass day to be
kept as a festival all over England, on
the fifteenth of the kalends of April,”
ἅς. King Cnute’s Laws Ecclesiastical,
1017. § 17; Johnson’s Canons, vol. i.
p- 508. ed. Oxon. 1850, (and Wilkins’
Concilia, vol. i. p. 303.) ]

© (fol. 87. ]

4 [The name of Cuthbert is inserted
in the Kalendar by Bp. Cosin. ]

ὁ [The miracles attending on the
removal of S. Cuthbert’s remains are
not mentioned by Bede, as that re-
moval did not take place till 875,
more than a century after his death in
734. The miracles during the life-time,
and after the death of 5. Cuthbert, are
related in his Eccl. Hist., book iv. ec.
27, to the end of the book. }

ON THE KALENDAR. 29

whereof he says, Vitam sancti patris (nostri) monachi simul
et antistitis Cuthberti prius heroico metro (MS.) et postmodum
claro (leg. plano) sermone descripst'.

21 Benedict.| He was the first founder of the famous
order of Benedictine monks, whose admirable life and multi-
tude of miracles are related by St. Gregory the Great, in his
second book of Dialogues’. Vid. Brev. Rom., p. 751"; Sigib.
de Vir. Iil., cap. 351; Paul. de gest. Longob., lib. i. c. 17);
A{[imoin] de gestis Francorum, lib. 11. cap. 22*. He overthrew
the statue of Apollo at Casinum, and burnt up the groves
there ; where afterwards he built a famous monastery, and
made the rule which we call Regula S. Benedicti. He fore-
told his death, and caused his sepulchre to be made accord-
ingly, by which he took the eucharist, and presently gave up
the ghost.

24 In. Reg. Jacobi}.

25 Annunc.| Fest. minus duplex.

28 Kaster-day™.| Fest. principale duplex.

29 Fer. 3.7 Fest. minus duplex.

30 Fer. 8.1] Fest. minus duplex.

APRIL.

3 Richard.| An Englishman, famous for his great learn-
ing and virtues. He was bishop of Chichester, so highly
reverenced by all men for his good government, his diligence

f [This passage is from a catalogue
of Bede’s writings appended to the
Eccl. Hist. in Smith’s Bede, p.223, Can-
tab. 1722; which in the edition of his
works, Colon. 1612, is in the life pre-
fixed to the first volume. The same
statement is made in the Eccl. Hist.
iv. 28, near the beginning, and in the
prose life of S. Cuthbert. The prose
life is printed after the Eccl. Hist. ;
the life in hexameter verse, which was
only extant in MS. in Bp. Cosin’s time,
is printed in Smith’s Bede, p. 628.] ‘

g [S. Gregor. Mag. Op., tom. ii. p.
210—275. |

h [In diem. Festa Martii, Mart. xii. |

i [Sigeberti Gemblacensis de Viris
Illustribus (sive de Scriptoribus Eccle-
siasticis,) c, 31, apud Mirei Bibliothec.

Ecclesiast., p. 90. ed. Fabricius. ]

j [Pauli Warnefridi Longobardi dia-
coni Forojuliensis, de gestis Longo-
bardorum, libri vi. (ap. Muratori Re-
rum Italicarum Scriptores, tom. i. p.
421,) lib. i. c. 26, where are hymns
setting forth his life and miracles. See
also lib. vi. ὁ. 2. p. 490. ]

κ᾿ [ Aimoini monachi Floriacensis de
gestis Francorum, p. 61. ed. Par. 1608,
and ap. Duchesne, Historie Franco-
rum Scriptores, tom. iii. p. 38. |

ι [ This is printed in the Kalendar. }

m {These moveable feasts are added
in MS. Easter-day fell on March 28
in the year 1619, the date of the book
in which these notes are made, (also
in 1621 and 1680.) ]

First

SERIES,

30 NOTES ON THE BOOK OF COMMON PRAYER,

in preaching, his devotion in praying, and his admirable in-
tegrity of life, besides a many miracles that they report of
him: that about seven or eight years after his death he was
sanonized a saint by Pope Urban the IV., A°. 1261. Where-
upon his body was removed from the place where it was first
buried in his church, and laid in a sumptuous shrine, at
which a multitude of miracles they say were wrought. God-
win, in the Bishops of Chichester®; Molanus in Annot. ad
Usuard. Sur., p. 486. tom. 11.Ρ, Matth. West. A®, 12444,

4 Ambrose.| Loe Sunday. Fest. minus duplex. The great
doctor of the Church, and bishop of Milan, chosen miracu-
lously thereunto while he was appeasing the multitude that
were striving about the election. By his study and care,
among many other famous deeds, was all Italy converted
to the true faith of Christ, in the heat of the Arian heresy.
He was the man that begat St. Austin to the Church, that
defended the liberties thereof, and the strict discipline then
in use, even against the emperors Maximus and Theodosius.
He was author of Te Deum Laudamus, from whence it is
called Ambrosianum, and before his time were few hymns
heard in the Latin Church.

Brey. Rom.? In hujus infantis ore examen apum consedisse
dicitur, que res divini viri eloquentiam premonstrabat.

25 Mark Evang.| Fest. inferius duplex.

First
SERIES.

MAY.

1 Phil. et Jac.| Fest. inf. duplex.

3 In{vention] of the Crosse.] This is the memory of the day
when our British Empress Helena by God’s guidance did seek
out and find the cross of Christ under the temple of Venus
on Mount Calvary. The miracles that are reported to follow

" [Godwin de Presulibus Angliz
Commentarius; Episcopi Cicestrenses,
num. 13, p. 505. ed. 1743. ]

° [In diem, p. 191.]

P [tom. ii. fol. 151, b. Venet. 1581. ]

4 [p. 316, 55. ed. Francof. 1601, (of
his election in opposition to the king’s
nominee). |

τ (Dec. vii. The words are cited
from the 4th lection, which is derived
from the life of S. Ambrose, sent to

S. Augustine by his secretary Pauli-
nus, in which this fact is stated. Op. 5.
Ambrosii, tom.ii. Appendix, col. ii. A.
April 4 was the day of his death, and
on this day only was his feast kept in
the Sarum Breviary; though it is not
noticed in the kalendar of the Roman
Breviary. Dec. 7 is the anniversary of
his ordination, and was observed as his
chief feast at Milan as well as Rome.
See the Bollandists on April 4.]

i
;
:
;

ON THE KALENDAR. 91]

thereupon are many and strange, yet not to be so much dis-
credited as some men would have them, being related by
St. Ambrose, Orat. funebr. in Theod.s Paulinus, ep. 11‘; Sulp.
Sever., lib. 2. Hist"; Ruffin., lib. xvi. cap. 8%. Upon the
invention of His cross Constantine made a law, that never
any offender should be crucified on a cross again. So that
which before was the shame of the world began then to be
the glory and honour of Christian men. Brev. Rom.’ and
Cassiod., Trip. Hist., cap. 4, 5 and 9’.

6 Johan. Evang.| In memory of that day, wherein St. John
the Evangelist, being sent bound from Ephesus to Rome, was
by the commandment of Domitian put into a cauldron of hot
burning oil, before the gate which is called Porta Latina, and
was miraculously preserved in it, coming out from thence
more sound and whole than when he was put in: they are
Tertullian’s words, Lid. de Prescript.*, repeated by St. Jerome,
lib. i. adversus Jovinianum’, Refert autem Tertullianus, quod
Rome missus in ferventem olei dolium, purior et vegetior exivit
quam intraverit. Vid. etiam Euseb., lib. ii. Demonstr. Evang,
cape ὦ

10 Dunstan.| His life is written by Bishop Godwin, in
Canterbury, Anno 959°. <A great promoter he was of a
monastical life, being brought up himself first in Glastonbury
abbey, after made bishop of Worcester by good King Edgar,
then of London, and afterwards of Canterbury. After his
death he was sainted, but God knows why. Apud Surium,
tom. iii.¢; Zrith. de viris Illust., lib. iii. cap. 12‘; lib. iv. cap.
1008,

8 [S. Ambrosii de obitu Theodosii est, in insulam relegatur.—Tertullian.

oratio, § 41—49. Op. tom. ii. col. 1209,

sq. ]

t [S. Paulini Epist., xxxi. (al. xi.)
§ 4, sqa. op. col. 191, sqq.]

ἃ [Sulpicii Severi Hist. Sacra, lib.
ii. p. 388.]

* {Ruffini Historia Eccles., lib. i.
ce. 7, 8. Opuse. p. 200. Paris. 1580. ]

y [Breviarium Romanum in diem,
Lectio vi. ]

2. (Cassiodori Historia Ecclesiastica
tripartita, lib. ii. ὁ: 18. p. 2382. Op.
Rotomagi, 1679. ]

* (Ista quam felix Ecclesia (Romana)
. -ubi Apostolus Joannes posteaquam in
oleum igneum demersus, nihil passus

de Prescriptione Hereticorum, cap. 36.
Op., p. 215. A.]

υ [S. Hieron. lib. adv. Jovinian. ὃ 26.
Op., tom. ii. col. 280. ]

© Plwavyns τε νήσῳ παραδίδοται.---
Euseb. Demonst. Evangel., lib. 11].
cap. 7. p. 116. C.]

4 [De presulibus Angliz Comm. Ar-
chiep. Cantuar., num, 23. p. 51.]

e (fol. 99. b.]

f [ Trithemius de viris illustribus or-
dinis Benedictini, lib. iii. c. 221. p. 496,
ad cale. Regule S. Bened. cum com-
ment. Joannis de Turrecremata, Col.
Agr. 1575.]

& [Ibid., p. 521. ]

First

SERIES. .

First
Series.

NOTES ON THE BOOK OF COMMON PRAYER,

16 Pentecost.| Fest. principal. duplex.

17 Fer. 8.7 Fest. minus duplex.

18 Fer. 3.] Fest. minus duplex.

26 Augustine.| Angl. Ap. The first bishop of Canterbury,
sent hither by St. Gregory the Great, to convert the Saxons
from paganism. See his life as it is largely written in Bishop
Godwin’s Catalogue of Bishops, Cant. i.", and by Bede in
Hist. Angl. per multa capita’,

JUNE.

3 Nicomede.| <A priest of Rome, who for the profes-
sion of Christ’s Gospel was there cruelly martyred and put
to death. Usuard.* He was St. Peter’s disciple.

5 Boniface.| He was an Englishman, and the first bishop
of Mentz in Germany; or, according to Usuard, the bishop
of Utrecht', gui de Britanniis veniens, et fidem Christi Gen-
tilibus evangelizans, cum maximam multitudinem in Frisia
Christiane religiont subjugasset, novissime gladio peremptus
martyrium consummavit cum 50 sociis. Trithem. 72 Catal.™
Wicelius in Hagiolog." Moritur Anno 865. Vide Surium®,
et Bedam’?.

11 Barnabe.| The continual companion and fellow apo-
stle of St. Paul for the conversion of the Gentiles, Act.
xlii., being first one of the seventy-two disciples chosen by
Christ: Euseb., lib. 11. Hist., cap. 19. In the Isle of Cyprus,
where he was born, he was crowned with martyrdom:

h [De Presulibus, &c. p. 1. ] Franc. 1601. ]}

i [lib. i. ο. 33, 544.}

k [June 1. Rome, dedicatio sancti
Nicomedis presbyteri et martyris, Usu-
ard, p. 309. The 1st of June is the cor-
rect day: it is so in the old Sarum
kalendars; the error was corrected in
1662. ]

1 [See Usuard ap. Bollandist., p. 318.
The pure text is simply Sancti Boni-
facii Episcopi, qui &c., but in Rosweyd,
following an Utrecht manuscript, a
statement of his being bishop of Utrecht
is inserted. ]

m [Catalogus
Germaniz, p.

illustrium virorum
122. Op. Historica,

® [This has not been found. |

© [In diem, tom. iii. fol. 148.]

P [In Bede’s Martyrology, as printed
with the accumulated additions in the
edition of his works, Colon. 1612. vol.
iii. fol. 311, there is an account of S.
Boniface. But in the pure text as
printed by Smith, Cantab. 1722. p.
371, the day was blank. ]

a [Οἱ δὲ λοιποὶ ᾿Απόστολοι τοῖς EB-
δομήκοντα (παρέδωκαν), ὧν εἷς ἦν καὶ
BapydéBas.—Clem. Alex., Hypotyp., lib.
vii. apud Euseb. de Hist. Eccl., lib. 11.
cap. i. p. 44.]

|

j

|
᾿
|
|
|

ON THE KALENDAR. 33

Hieronym., de Vir. Iliust.*; Isidorus, de Patr. Vet.
Sixt. Sen., lib. 11. Bibl. Sanct.*

Edward.| Rex et Mart.

TFest.* ;

25 John Bapiist.| Fest. minus duplex.

Natalis dies.

Vid. Mendoz.4 in Reg., p. 258.

29 Peter, Ap.| Fest. minus duplex.

JULY.

1 Visit. of Mary.| A feast instituted for the memory
and celebration of the famous journey which the mother
of our Lord took into the mountains of Judea, to visit the

mother of St. John Baptist.

4 Martin.| <A feast in memory of the translation of St.
Martin, the settling of his bishopric, and the dedication of

his church.

Usuard.*, 4. Non. Julii, and Molanusy, ibidem.

15 Swithun.] Translatio Swithuni Epist. et Soctorum ejus.
Molanus’, in Addit. ad Usuardum.

20 Margaret. |
phrastes?.

Her history is elegantly written by Meta-
She was a blessed virgin which suffered martyr-

dom for Christ’s name at Antioch in Asia, under Decius the

emperor.

Bapt. Mantuanus> and Hieronymus Vida* have

set forth her glorious passion in poems.
22 Magdalene.| De Magdal., Luke vii., Matth. xxvi., Joh.
August.4, Hom, xxiii. inter 50, et alit.

25 St. James, Apostle.| Fest. inf. duplex.

tian Directory, p. 276°.

τ [S. Hieron. de Vir. Illust., cap. 6.
Op., tom. ii. col. 825. |

8 [ Barnabas, qui et Joseph, natione
Cypriz civitatis, a Cyro Persarum rege
conditz, cum Paulo in Gentibus A pos-
tolatum adeptus.—S. Isidor. Hispal. de
Vita et Morte Sanctorum, cap. 83. Op.,
p. 866. 1.1

t [ Sixti Senensis Bibliotheca Sancta,
lib. ii. p. 45. ed. Par. 1610. ]

« (Mendoza, in lib. i. Regum (1
Samuel) cap. i. num. 20. ὃ 18. on the
naming of S. John. }

x [Turonis, translatio Beati Martini
episcopi et confessoris, et ordinatio
episcopatus ejus.—Usuardi Martyrol.
in diem, p. 380. ]

y [| Molanus adds to the above “εἴ
dedicatio basilice ejus,’’ p. 381. ]

COSIN.

Vide the Chris-

[In Anglia, translatio sancti Swi-
thuni Episcopi Wintoniensis, et socio-
rum ejus episcoporum et confessorum.
—Ibid. in diem. ]

@ (Vita B. Marine, apud Surium in
diem, tom. iv. fol. 86. S. Margaret is
called Marina by the Greeks. }

b [Baptista Mantuanus, Parthenius
Tertiz B. Margaretee Agon. Op., tom.
ii. p. 102. Antw. 1576. ]

ὁ [Hieron. Vida, Hymn. 30, 31. D.
Margarite virgini, p. 164, 166. Op.,
pars 3. tom. ii. Lond. 1732. ]

a(S. Aug., Serm. 99. de Scripturis.
(aliter Hom. 23. inter 50), Op., tom. v.
col. 521. }

e (lib. 1. part 1. ch. iv. sect. 3. con-
sid. vi. § 5. |

First

SERIES.

First

SERIES.

94

26 Anne.] The mother of our blessed lady the Virgin
Mary, mentioned by many ecclesiastical writers; by Da-
mascen, lib. 4. de Fide‘, cap. 15; Epiph., Her. 78% and 79";
Auctor Libelli de ortu Virginis apud Hier.'; Rodolph. Agric.,
in carm.i; Trithem.* Justinian the emperor built a most
magnificent temple in honour of her name. Procop., lib. 1.
de edif. Just.‘, Radulph. de R.“, in Calend. The Greeks.
The emperor Emanuel, in his Constitutions, ackuowledgeth
her day to be festival; Zit. de feriis”.

NOTES ON THE BOOK OF COMMON PRAYER.

AUGUST.

Mensis iste, prius Sextilis dictus, quia a primo sextus erat,
ab Augusto Imperatore, qui annum emendavit, suo nomine
Augustus appellabatur, anno septimo ante nativitatem Christi.
Macrob.°; Dio? ; Censorinus4.

6 Transfigurat.| An ancient festival of the Church, in-
stituted in memory of Christ’s admirable Transfiguration in
the mount. It was observed in the Latin Church but of
late, since Calixtus III.*, but in the Greek Churches long
before. Metaphrastes‘, δέ apud eund., Basil. Seleuc.", Cyrillus

f [Ἰωακεὶμ τοίνυν τὴν σεμνήν τε καὶ
ἀξιέπαινον Ανναν πρὸς γάμον ἠγάγετο.
—S. Joan. Damascen. de Fide Ortho-
doxa, lib. iv. cap. 14. Op., tom. i. p.
275. B.]

§ [Γυναῖκα μὲν ἤδει αὐτὴν τῇ πλάσει,
καὶ θήλειαν τῇ φύσει καὶ ἐκ μητρὸς
ἤΑννης καὶ ἐκ πατρὸς ᾿Ἰωακείμ.---8. Epi-
phan. δᾶν. Heres., lib. iii. tom. 2.
Heres. 78. cap. 17. Op., tom. 1, p.
1049. D.].

h [Ei yap ἀγγέλους προσκυνεῖσθαι
ov θέλει, πόσῳ μᾶλλον Thy ἀπὸ ~Avyns
yeyerynuevnv.—ld. ibid., Heres. 79.
cap. 5. Op., tom. i. p. 1062. C.]

i [Pater ejus Joachim; mater vero
Anna dicebatur.—Narratio de Nativi-
tate B.M.V., cap. ii, Opus spurium
inter Op. 5. Hieron., tom. 11, col. 281.

ἡ [He wrote a poem on S. Anne, on
a recovery from an illness, which he
attributed to her intercession.—See
Acta Sanctorum, Bolland. in diem;
Julii, tom. vi. p. 278, 279. j

κ [Trithemius wrote a treatise De
laudibus B. Anne.—Ibid. ]

1 [Ἐν χωρίῳ δὲ τῆς πόλεως ὃ δέυτε-

ρον ἐπικαλεῖται, ἱεροπρεπές τε καὶ ἀγα-
στὸν ὅλως ἀνέθηκεν ἕδος “Avyn ayia, ἣν
μὲν θεοτόκου γεγονέναι μητέρα τινὲς
ἡγοῦνται, τοῦ δὲ Χριστοῦ τιτθήν.----Ῥτο-
copius de Aidificiis, lib. i. cap. 3. Op.,
tom. 11: p. 12. e.]}

™ [This name is left incomplete in
the MS. ]

» [ This constitution (novella) of Ma-
nuel Comnenus is cited by Balsamon
in his Scholium on Photius, Nomoca-
non, tit. vil. ο, 1. (Bibliotheca Jur.
Can. Vet. Justelli, p. 922); it enume-
rates among the days to be observed as
holydays, July 25, διὰ τὴν τῆς ἁγίας
Ἄννης τῆς μητρὸς THs θεομήτορος κοί-
prow. |

9 (Saturnalia, lib. i. cap. 12.]

P (Hist. Rom., lib. lv. cap. 6.]

4 [De die Natali, cap. 22.]

5. [See note b, p. 35.]

t [The Sermons referred to are given
in Surius from Simeon Metaphrastes,
Aug. 6, tom. iv. fol. 170. sqq. }

« [Ibid.; et Grace, Orat. xl. Op. S.
Basilii Seleucia, p. 230, ad calc. Op.,
S. Greg. Thaum., Par. 1622. ]

ON THE KALENDAR. 35

Alexandr.*, Ephr. Edess.¥, guorum orationes illic leguntur. It
was also celebrated in France, as should seem by Beleth, in
his Rational., c. 1447, vide Const. Eman. Imp., tit. 7. cap. 1*
Platina in vita Cahzti?.

7 Name of Jesus.| A feast instituted in the honour of
that name which is above all names, “that at the name of [Phil. ii.
Jesus every knee might bow.” Vid. Evang. in die Circum- 1
cisionis.

10 Lawrence.| This was that admirable and famous deacon
to Sixtus, bishop of Rome, whom he was always accustomed
to assist at the sacrifice. When Sixtus was haled to death
by the soldiers of Valerian the emperor, St. Ambrose° tells
how the holy man cried out to his bishop in this wise, “Ὁ
father, why do you leave me? You were never wont to offer
sacrifice without me.” And at last, occasion beg taken
against him by the greedy pagans, for denying to deliver up
the Church-treasury whereof he had custody, he was broiled
upon a hot gridiron. 8S. Ambr., lib. i. Off. c. 414, 110. 11. 6.
28°; Aug., Tract. in Joh. Serm. 37.2 38", Leo in Serm.i,

First
SERIES.

lier, Vida*.

x (Ibid., fol. 175; et Grece, Op.
S. Cyrilli, tom. ii. par. 2. p. 366. ]

y (Ibid., fol. 173.b; et Grace, Op.
S. Ephraem. Syri, tom. ii, p. 41.
Rome. 1732.]

z [Ad calc. Durandi Rational. Diy.
Off., tom. ii. p. 559. Lugd. 1574. Be-
leth was Rector of the Theological
School of Paris, circ. A.D. 1162. Cave. }

@ [That is, tit. vii. c. 1. of Photius’
Nomocanon, and Balsamon’s Scholion.
See above note n. διὰ τὴν τοῦ σωτῆρος
ἡμῶν Ἰησοῦ Χριστοῦ μεταμόρφωσιν.)

Ὁ ( Officium transfigurationis Domini
nostri Jesu Christi ipse composuit ;
jussitque eo modo atque cum his in-
dulgentiis celebrari, quibus celebritas
Corporis Christi in precio habetur.—
Platina de Vitis Pontificum ; Vita Ca-
lixti III. (A.D.1455—1458.) ad fin., ed.
Ven. 1479. There is no reason to sup-
pose that the festival was not observed
previously, indeed as early as the 9th
century. See Baronius’ notes on the day,
Martyrolog. Romanum, in diem. |

© [Quo progrederis sine filio, Pater:
quo, sacerdos sancte, sine diacono pro-
peras tuo? nunquam sacrificium sine
ministro offerre consueveris.—S., Am-

See Hooker’s relation of his parley with the

bros. de Off. Minist., lib. i. cap. 41. ὃ
214. Op. tom. ii. col. 54. E, ὅδ. A.]

4 [Impositus craticulo exurebatur.
—Ibid., § 216. col. 56. A.]

© {Laurentius qui aurum Ecclesiz
maluit erogare pauperibus, quam per-
secutori reservare, pro singulari su
interpretationis vivacitate sacram mar-
tyrii accepit coronam.—S. Ambros.
ibid., lib. ii. cap. 28. ὃ 141. Op., tom. ii.
col. 104. F.]

|S. Aug, in Johan., cap. vi. Tract.
27. ὃ 12. Op., tom. 111. par. 2. col. 507.
A—D. |

gs [S. Aug., Serm. 304. de Sanctis
(aliter Serm. 37. de Div.) Op., tom. v.
col. 1234. ed. Ben. There are three
other Sermons of S. Augustin on this
day, 302, 303, 305. col. 1226. 544. ed:
Ben. |

n [ Pseudo-Aug. Serm. 314. de Div.
(aliter Serm. 38. de Div.) opus spurium.
Op. 5. Aug., tom. vy. Append., col. 530.
ed, Ben. |

i [S. Leo, Serm. lxxxv. in Nat. S.
Laurentii Mart. Op., tom. i. p. 357.]

k (Hier. Vida, Hymn. 20, 21, 22. D.
Laurentio Martyri, pp. 132, 142, 144.
Op., pars iii. tom. 11, Lond. 17382. ]

D2

First
SERIES.

36 NOTES ON THE BOOK OF COMMON PRAYER.

pagan for his Church goods, Eccl. Pol., lib. v. sec. 79. p.
430),

24 Barthol. Ap.| Fest. inf. duplex.

28 Augustine.| The renowned doctor and father of the
Latin Church, who was converted from a Manichee to a true
Catholic by St. Ambrose, and afterwards became the over-
throw of all heretics both of his time and before him. His
life is written by Possid[ius}.

29 Beheading of John.| The feast is mentioned both by
Bede™ and Usuard"; solemnly kept by the Greeks in their
Menologies®. It is reckoned among other feasts in the Con-
stitutions of Eman. Imp., tit. vii. cap. 1. apud Balsam.?, &e.
Vid. the Christian Directory, p. 2754.

SEPTEMBER.

21 St. Matthew.| Fest. inf. duplex.
29 St. Michael.| Fest. inf. duplex.

OCTOBER.

18 Luke Evang.| Fest. inf. duplex.
28 Simon and Jude.| Fest. inf. duplex.

NOVEMBER.

1 All Saints.| Fest. majus duplex.

Festum Omnium Sanctorum. Et quia in festis (sanctorum)y
circa solennitatis debitum aliquid per negligentiam, aut ret
familiaris occupationem, aut alias ex humana fragilitate omit-

1 (Hooker, book vy. chap. 79. ὃ 14.
vol. ii. p. 494—496. ed. Keble. ]

m [Eodem die decollatio S. Joannis
Baptiste, qui primo in Samaria condi-
tus, tune in Alexandria; porro caput
de Hierosolymis ad Phoenicie urbem
Emissam delatum est.—Bedz Martyr.
in diem. Op. ed. Smith, p. 414. ]

[ Decollatio, vel potius inventio ca-
pitis beatissimi Joannis Baptiste. Si-
quidem decollationem ejus cirea solem-
nitatem Paschalem evenisse ex evange-

lica comprobatur lectione, que tamen
hic festiva recolitur, quando caput ejus-
dem secundo repertum est in Emessa
civitate, atque in ecclesia conditum.—
Usuard. Mart. in diem. ]

© [ Menologium Grecorum, Aug. 29.
pars 111. p. 224. Urbini, 1727. ]

P [See above, p. 84. note ἢ. διὰ τὴν
τοῦ ἁγίου προδρόμου ἀποτομήν. ubi
supra. }

4 (Lib. i. part 1. chap. iv. sect. 3.
consid. vi. § 3.]

ON THE KALENDAR. 37

titur ; statuit ipsa mater ecclesia certam diem, in qua gene- First
raliter Omnium Sanctorum commemoratio fieret, ut in hac See
epsorum celebratione communi, quicquid in propriis ipsorum
festivitatibus omissum existeret solveretur. Urbanus LV. lib.
im-Clem. Tit. 16".

30 Andrew Ap.| Fest. inf. duplex.

DECEMBER.

21 Thomas Ap.| Fest. inf. duplex.

25 Christmas.| Fest. princip. duplex.

Vid. libr, intituled the Christian Directory, p. 186, 187,
Se:

26 St. Stephen.| Fest. minus duplex.

27 St. John.| Fest. minus duplex.

28 Innocents.| Fest. minus duplex.

Vide eundem librum (the Christian Directory), p. 212, 2138,
&c., and p. 274.

[RULES AFTER THE KALENDAR. |

These to be observed for Holydays, and none other.) I The 5th
suppose this whole page to be but the printers’ work, no Paes,
order of the Church, as appears by the sequent declaration veyor*.
of the beginning and ending of the lawyers’ terms* ; for what
had churchmen to do with them? And so here for holydays,

I never could see where it was appointed, that these here
should be observed and no other. Which are holydays, and
which are not, according to the purpose and intent of our
Church, appears by the lessons appointed before as proper
for holydays, where are many more days accounted holy,
than here are by the ignorance of the printer. In the

statute of 5 Edw., cap. 3, these indeed were appointed, and

τ [An extract from a constitution of consid. 11. ὃ 7. and sect. 3. consid. vi.
Pope Urban IV. in the Constitutiones ὃ 1. ]
Clementine (of Pope Clement V.) lib. u [A Survey, &c., p. 82, The excep-
iii. tit. 16. ap. Corp. Jur. Can. tom. iii.] tion is grounded chiefly on the discre-

5 (Lib. i. part 1. ch. iv. sect. 2. con- pancies between the acts of parliament
sid. i. § 1.] noticed here by bp. Cosin. ]

Ὁ [Lib. i. part 1. chap. iv. sect. 2. x [See p. 40, note 1. ]

First
Series.

Observa-
tion of
holydays.

Dies Do-
minicus.

38

NOTES ON THE BOOK OF COMMON PRAYER.

none other; but that statute being repealed, 1 Mary I.
cap. 2, and being not since revived’, we are to stick rather
to the authority of this service-book, in the catalogue of
lessons proper (as before), rather than to the printer’s plea-
sure and ignorance. I cannot tell; it seems the printer was
loth to lose the work of his servants so many holydays in the
year as he saw proper lessons appointed for before, and there-
fore he comes stealing in with this lay-direction, which the
people’s indevotion and carelessness of observing any day was
ready enough to lay hold on and to make a rule of, though
it be no more a part of the service-book established by the
Church, than that the lawyers’ terms should have their be-
ginning and ending as is here noted.

These to be observed for holydays.| Faustus the Mani-
chee’ objected against the Christians, as the Puritans do
against us; that likewise as “the Jews forsook the idols of
the gentiles, but their temples and oblations, and altars and
priesthoods, and all kind of ministry of holy things, they
exercised even as the Gentiles did,” so between the Catho-
lics and the heathen there was in many things little difference.
«From them,” says Faustus?’, “γα have learned to hold that
one only God is the author of all; their sacrifices ye have
turned into feasts of charity, their idols into martyrs, whom
ye honour with the like religious offices unto theirs; the
ghosts of the dead appease with wine and delicates; the
festival days of the nations ye celebrate together with them,
and of their kind of life ye have changed nothing.” See St.
Austin’s defence, which is ours: tom. vi. contra Faust.
Man., lib. xx. cap. 4°.

All Sundays.| Nee nos terret insultatio tua, quod sabba-
torum otium catenas Saturniacas appelles ; vana est enim et
inepta ; nec tibi hoc dicere venisset in mentem, nisi quia vos in

sacrificia vero eorum

Υ [See above, p. 19. note c. ]

z [Necnon et priores vestri Judzi
segregati etiam ipsi a gentibus sculp-
turas solum dimiserunt: templa vero,
et immolationes, et aras et sacerdotia,
atque omne sacrorum ministerium eo-
dem ritu exercuerunt.—S. Aug. cont.
Faustum, lib. xx.cap.4. Op., tom, viii.
col. 334. C.]

* [Vos qui descisentes a gentibus,
monarchiz opinionem primo vobis-
cum divulsistis, id est, ut omnia cre-

datis ex Deo,
vertistis in agapas, idola in martyres,
quos votis similibus colitis; defuncto-
rum umbras vino placatis et dapibus:
solemnes gentium dies cum ipsis cele-
bratis, ut kalendas et solstitia: de vita
certe mutastis nihil.—Id. ibid., col. .
334. B.]

» [This reference is to the objections
of Faustus, just cited; the answer of
S. Augustine follows in ο. 5, ibid. D.]

ON HOLYDAYS. 39

die, quem dicunt solis, solem colitis. Sicut autem nos eundem
diem dominicum dicimus, in eo quod non istum solem, sed
resurrectionem Domini veneramur ; sic otium sabbatorum sine
Saturni veneratione a patribus observatum est, cum sic illum
observari oportebat ; erat enim umbra futurorum. S. Aug.,
tom. vi. lib. xviti. cont. Faust. Manich., cap. 5°. οἱ lib. xx.
cap. 134,

Upon the Sunday the ancient Christians held it unlawful Die Dom.
to fast. St. Ignat., Epist. ad Philippenses*. Iterum crucifigunt τὴν...)
Christum qui jejunant in die Dominica, &c. Item Tertull. de
Corona Mil.£; Concil. Gangr. can. 18%; et Cone. Carthag. iv.
can. 64"; et Epiphan. contra Hereses, lib. 3, prope finemi,
et Her. 75), ante medium; where fasting upon Sundays is
made one of Aerius’s wilful and condemned errors. And
the reason is, because upon this day Christ rose from the
dead, which made it unto us a day of joy and comfort, rather
than of mourning and fasting.

And for the like reason another ancient custom it was, not Die Nati-
to fast upon Christmas-day, not (says Epiphanius) though it “Hs Pe

First
SERIES.

mini non

chance to fall upon Wednesday or Friday. Lib. 111. contra jejunatur.
Hereses, Her. ult.*, Leo Ep. 93. ad Turb. Astur. c. 4}.

¢ [Id. ibid., lib. xviii. cap. 5. col.
311. C.]

4 [Quomodo ergo comparas panem
et calicem nostrum, et parem religio-
nem dicis errorem longe a veritate dis-
cretum; pejus desipiens quam non-
nulli, qui nos propter panem et calicem
Cererem ac Liberum colere existimant?
Quod ideo commemorandum putavyi, ut
advertatis ex qua vanitate veniat etiam
illud vestrum, quod propter Sabbatum
Saturno dicatos fuisse nostros patres
putatis. Sicut enim a Cerere et Libero
paganorum diis longe absumus, quam-
vis panis et calicis sacramentum, quod
ita laudatis, ut in eo nobis pares esse
volueritis, nostro ritu. amplectamur;
ita patres nostri longe fuerunt a Satur-
Niacis catenis, quamvis pro tempore
prophetiz Sabbati vocationem obser-
vaverint.—Id. ibid., col. 342. D. E.]

8 [εἴ τις κυριακὴν ἢ σάββατον νη-
στεύει πλὴν ἑνὸς σαββάτου τοῦ πάσχα
οὗτος χριστοκτόνος ἐστίν. ---- Pseudo-
Ignat. Epist. ad Philippenses, cap. 13.
apud Patr. Apost., tom, 11. pars 1. p.
124. |

f [Die dominico jejunium nefas du-
eimus.—Tertullian. de Corona, cap. 3.

Op. p. 102. A.]

8. [εἴ τις διὰ νομιζομένην ἄσκησιν ἐν
τῇ κυριακῇ νηστεύοι, ἀνάθεμα ἔστω.----
Conc. Gangr.,c. 18, tom. ii. col. 432. A.]

" [Qui dominico die studiose jeju-
nat, non credatur catholicus.—Cone.
Carth. iv. c. 64. Ibid.,col. 1442. D.]

i [tas δὲ κυριακὰς ἅπάσας Tpupepas
ἡγεῖται ἣ ἁγία αὕτη καθολικὴ Ἐκκλησία,
καὶ συνάξεις ἀφ᾽ ἕωθεν ἐπιτελεῖ, οὐ νη-
στεύει" ἀνακόλουθον γάρ ἐστιν ἐν κυρια-
κῇ νηστεύειν.---ϑ. Epiphan. adv. Heres.,
110. iii. tom. ii. in Exposit. fidei Cathol.
cap. 22. Op., tom. i. p. 1105. B.]

1 [ὅθεν παρ᾽ αὐτοῖς (Aepiavots) πεφι-
λοτίμηται μᾶλλον ἐν κυριακῇ νηστεύειν"
τετράδα δὲ καὶ προσάββατον ἐσθίουσιν"
πολλάκις δὲ καὶ τὴν τετράδα νηστεύου-
σιν, οὐχὶ θεσμῷ GAN ἰδίᾳ προαιρέσει
onot.—ld. ibid., lib. iii, tom. i. He-
res. 75. cap. 8. ΟΡ.» tom. i. p. 908. C.]

κ [οὔτε ἐν TH ἡμέρᾳ τῶν ᾿Επιφανίων,
ὅτε ἐγεννήθη ἐν σαρκὶ ὃ Κύριος ἔξεσται
νηστεῦσαι, κἄν τε περιτύχῃ τετρὰς, ἢ
προσάββατον.---ἴ4. ibid., lib. iii. tom.
ii. Expos. fid. Cath., cap. 22. Op.,
tom. i. p. 1105. A. ]

1 (Epist. xv. ad Turribium (al. Tur-
bium) Asturicensem episcopum. De

First
SERIES.

40 NOTES ON THE BOOK OF COMMON PRAYER,

A brief declaration when every term beginneth and endeth.|
What has this to do with so holy and divine a book? There
are almanacks enough to hold it’.

[RUBRICS BEFORE THE MORNING PRAYER. |

€ The Order where Morning and Evening Prayer shall be
used and said.| Thus in the Jaw it was appointed by God that
there should be both morning and evening sacrifice day by
day, and that upon the Sabbath there should be twice as long
service as upon other days, Numb. xxviii. [5, 6], 9, 10;
1 Chron. xxii. 30; where we read that the office of the
Levites was for to stand every morning to give thanks, and
to praise the Lord, and likewise at even.

And the Chancels shall remain as they have done in times
past.| The sixth exception of the Surveyor™.

OF THE ORNAMENTS IN TIME OF DIVINE SERVICE”.

There is an objection against this custom of the Church,
made by Puritans, that these ornaments are not only popish,
but Jewish too, (vid. Bellarm.°, tom. iv., de Operibus in
part., lib. 1. cap. 16, ubi aptissime respondet ad oljectionem
Petri Martyris, asserentis ceremonias omnes Hebreorum abro-
gatas esse, nec ad Christianos ullo modo pertinere:) and in
that regard are grown very scandalous, because all the cere-
monies of the Jews are to cease at the coming of Christ. So
Cartwright tells us?, that ‘the Church heretofore being ashamed
of the simplicity of the Gospel, did almost out of all religions
take whatsoever had any fair and gorgeous show, borrowing

Priscillianistarum erroribus. cap. 4. siderable abridgement and omissions,

(quod jejunent in Natali Domini, et
die dominica). Op., tom. i. col. 699. |

ι This *‘brief declaration’ of the
beginning and end of the terms of the
courts of law was omitted at the revi-
sion in 1662. }

τι [ Whether this maintaining of chan-
cels be not scandalous to many, by con-
firming them in their superstitious opi-
nion of the holiness of one place more
than of another.—p. 40. }

» [The following passages are de-
rived with slight alteration, and con-

from Hooker, Eccl. Pol., book iv. ch.
1:

othe words in parenthesis are a
marginal note in red ink, added by
Cosin. The extract is from Bellarmine,
de bonis operibus in part., lib. i. ο. 16.
Op., tom. iv. p. 546. Venet. 1721.]

P [These are Hooker’s words stating
the Puritan objection, as ‘‘ they say,”
referring to Keccl. Dise., fol. 98, et T.
C., lib. iii. p. 281. See Keble’s Hooker,
i. p. 573. |

OF ΤῊΝ ORNAMENTS IN TIME OF DIVINE SERVICE, 41

in that respect from the Jews sundry of their abolished cere-
monies, and that thus by foolish and ridiculous imitation all
their massing furniture (such as is here enjoined) they took
almost from the law, lest having an altar and priest they
should want vestments for their stage” Thus a wit dis-
posed to scorn may easily shew itself. But for the easier
finding out the truth, and so of a modest answer to their ob-
jection in this point, we are to consider of two things: that
is to say, first, the causes wherefore the Church should de-
cline from Jewish ordinances and ceremonies; and secondly,
how far it ought so to do.

The causes are especially two. One is, because the Jews
were the deadliest and most spiteful enemies to Christianity
that were in the world, and in that regard were many laws
made by the Church to have no conformity with them, no
more than with the heathens, in their orders: so praying to
the east came up, ἕο. Another cause was the solemn abro-
gation of the Jewish ordinances by Christ.

Now how far this abrogation did extend it must be a little
considered, being not so large in our opinion as in theirs,
that would not so much as have us imitate them in the
decency and solemnity of God’s service. Touching those
things whereunto it reacheth not, we confess indeed the
Jews, in respect of their own persons, being such venomous
enemies against Christ, are least to be imitated; but m this
respect, that God Himself hath been the author of their laws,
herein they are (notwithstanding the former consideration)
still worthy to be honoured, and to be followed before any
other, as much as the state of things in time or place will
bear. No man can deny but that Jewish ordinances had
some things natural in them, and of the perpetuity of those
things no man doubteth. That which was positive we know
to have been, by the coming of Christ, partly necessary not
to be kept, as circumcision and sacrifice, and partly in-
different, to be kept or not, as to abstain from things offered
unto idols, from blood, and strangled, &c., which the apostles
commanded to be kept after Christ, because it suited well
with those times. In like sort, for the convenience of the
Church, as the state of it afterwards grew, the apostles’ suc-
cessors thought it meet to imitate their ordinances in the

First

SERIES.

First
Series.

42 NOTES ON THE BOOK OF COMMON PRAYER.

solemnity of God’s service, which was a thing partly natural
and partly positive, not taken away by Christ, but left to the
Church, cither to like, or not to like, as occasion served.
And to this purpose it is that Leo saith, in Jejun. VII™
Mens. Serm. 9”. “ Beloved, apostolical ordinance, knowing
that our Lord Jesus Christ came not into this world to undo
the law, hath in such sort distinguished the mysteries of the
Old Testament, that certain of those mysteries it hath chosen
out to benefit evangelical knowledge withal; and for that
purpose appointed, that those things which before were
Jewish, should now become Christian customs, both being
made for the beauty and honour of God’s worship.” Jn de-
core sancto. Hook., 1.4. So when Faustus upbraided the
Christians for imitating the Gentiles, his [1. 6. St. Augus-
tine’s| answer was, that “they followed nothing which the
Gentiles had, because the Gentiles so taught, but because
heaven and earth, the law of nature, and the law of God
had approved it.” Cont. Faust. Man., |. xx. ο. 44.

The minister at the time of the communion, and at all other
times in his ministration, shall use such ornaments in the
Church as were in use by authority of parliament in the
second year of Edw. V1., &c.] The seventh exception of the
surveyor’.

As were in use.| And then were in use, not a surplice
and hood, as we now use, but a plain white alb, with a vest-
ment or cope over it; and therefore, according to this rubric,
are we all still bound to wear albs and vestments, as have
been so long time worn in the Church of God, howsoever it
is neglected. For the disuse of these ornaments, we may thank
them that came from Geneva, and in the beginning of Queen
Elizabeth’s reign, being set in places of government, suffered
every negligent priest to do what him listed, so he would but
profess a difference and opposition in all things (though never

΄

P [ Apostolica institutio, dilectissimi,
que Dominum Jesum Christum ad
hoc venisse in hune mundum noverat,
ut legem non solveret sed impleret, ita
Veteris Testamenti decreto distinxit,
ut quedam ex eis sicut erant condita,
evangelice eruditioni profutura decer-
peret, et quee dudum fuerant consue-
tudinis Judaice fierent observantie

Christianze.—S. Leo, in jefun. mensis
septimi Serm. vii. c. 1. Op., tom. i. col.
358. |

4 [See above, p. 38. note b. ]

‘ (pp. 41—44. This exception is
grounded partly on the discrepancies
in the enactments, noticed below, partly
on the alleged scandal of the rubric
itself, ]

enheomemeeed

OF THE ORNAMENTS IN TIME OF DIVINE SERVICE. 48

so lawful otherwise) against the Church of Rome, and the
ceremonies therein used. If any man shall answer, that now
the 58th canon hath appointed it otherwise, and that these
things are alterable by the direction of the Church wherein
we live; I answer, that such matters are to be altered by the
same authority wherewith they were established, and that if
that authority be the convocation of the clergy, as I think it
is (only that), that the 14th canon commands us to observe
all the ceremonies prescribed in this book. I would fain
know how we should observe both canons. (But the act of
parliament, I see, refers to the canon, and until such time as

other order shall be taken‘.)

5 [The words in parenthesis were added
at alater time. Bp. Cosin alludes to the
Act of Uniformity of Elizabeth, which
was referred to in the rubric until the last
review. The words of that rubric were,
‘* And here it is to be noted, that the
minister at the time of the Communion,
and all other times in his ministration,
shall use such ornaments in the church
as were in use by authority of parliament
in the second year of the reign of King
Edward the VI. according to the act of
parliament set in the beginning of this
book.’’ ‘The words in italics are not now
apart of the rubric. The words of that
act of parliament were, ‘‘ Provided al-
ways and be it enacted, that such or-
naments of the church, and of the
ministers thereof, shall be retained and
be in use as was in this Church of
England, by authority of parliament,
in the second year of the reign of King
Edward the Sixth, until other order shall
be there'n taken by the authority of the
Queen’s Majesty, with the advice of her
Commissioners,.appointed and authorized
under the great seal of England, for
causes ecclesiastical, or of the Metro-
politan of this realm.”

The “ornaments which were in use
by authority of parliament in the second
year of King Edward VI.”’ are set forth
in the following rubric at the beginning
of the Communion Office in the Book
of Common Prayer, which was con-
firmed by the Act of Uniformity, 2
Edw. VI. ¢. 1. ‘* Upon the day and at
the time appointed for the ministration
of the holy Communion, the priest that
shall execute the holy ministry shall
put upon him the vesture appointed for
that ministration, that is to say, a white
alb, plain, with a vestment or cope.

And where there be many priests, or
deacons, there so many shall be ready
to help the priest in the ministration
as shall be requisite; and shall have
upon them likewise the vestures ap-
pointed for their ministry, that is to
say, albes, with tunicles.”’

The words of the 58th Canon of 1603,
to which Bp. Cosin refers, are, “‘ Every
minister saying the public prayers,or mi-
nistering the sacraments, or other rites
of the Church, shall wear a decent and
comely surplice with sleeves. Further-
more, such ministers as are graduates
shall wear upon their surplices at such
times such hoods as by the orders of
the Universities are agreeable to their
degrees.’”? The 24th Canon is, “ In all
cathedral and collegiate churches the
holy Communion shall be administered
upon principal feast days... .the prin-
cipal minister using a decent cope, and
being assisted with the gospeller and
epistler agreeably, according to the ad-
vertisements published an. Eliz. 7.”
These ‘‘ advertisements” are printed in
Wilkins, vo]. iv. p. 247, sqq. They
were settled by the abp. of Canterbury,
with other bishops, ‘‘namely, such as
be in commission for causes ecclesias-
tical,’’ and appear to be the order con-
templated by the Act of Uniformity,
referred to in the rubric above cited.
Among the “ Articles for administra-
tion of prayer and sacraments,”’ the 4th
is, “Τὴ the ministration of the holy
Communion in cathedral and collegiate
churches, the principal minister shall
use a cope, with gospeller and epistoler
agreeably; and at all other prayers to
be said at that Communion table, to
use no cope, but surplices.”’ The 6th,
“ That every minister saying any pub-

First

SERIES.

44. NOTES ON THE BOOK OF COMMON PRAYER.

Use such ornaments, &c.] *?* W? Mention is there made
of cope, surplice, tippet, hood, pro cujusque gradu.
I. C. I find not that*.

[ON THE ORDER FOR MORNING PRAYER DAILY THROUGHOUT
THE YEAR. |

At the beginning both of morning prayer, and likewise of
evening prayer, the minister shall read with a loud voice some
one of these sentences, 0.1 I think these sentences were
appointed to be repeated before divine service, that we might
have an equivalent preparation to our liturgy to that which
is prefixed before the Roman missal, and used by the priest
before he comes to celebrate".

At what time soever a sinner, §c.] Nos quotidie legimus,
Malo penitentiam peccatoris, quam mortem. Et, Nunquid qui
cadit non resurget, dicit Dominus? Et, Convertimini ad me,
ΤΠ convertentes, et ego curabo contritiones vestras 2 ὃ. Hieron.
in Epist. ad Marcellam*, scribens adversus Montanistas qui
ad omne pene delictum Ecclesie obserabant fores, et nec pecca-
torum confessionem faciebant, nec lapsos propterea homines ad
penitentiam recipiebant. ;

*Tis more plain in St. Basil, Epist. 63, where we see that
their service began with this humble confession of their sins’;
Populus consurgens antelucano tempore domum precationis pe-
tit, inque tribulatione ac lachrymis facta ad Deum confessione,
tandem ab oratione surgentes ad Psalmodiam traducuntur, Se.

lic prayers, or ministering the sacra-
ments, or other rites of the Church,
shall wear a comely surplice with
sleeves.” From this it would appear
that after the 7th of Eliz. (A.D. 1564)
the rule of the book of the 2nd of Edw.
VI. was superseded by these articles,
which were afterwards embodied in the
Canons of 1604. It is, however, to be
observed that in the book of 1662 which
we now use, the rubric is absolute,
“such ornaments as were in use by
authority of parliament in the second
year of the reign of King Edward the
VI.” See the notes on this rubric in
the third series of notes in this volume. ]

Ὁ [This is Bp. Cosin’s observation
on the note of Bp. Andrewes. ]

ἃ [Confessions and prayers for abso-
lution by priest and people form a part
of that service. ]

x (S. Hieron. ep. 41. ad Marcellam.
Op., tom. i. col. 187. 6.7

¥ [ek νυκτὸς γὰρ ὀρθρίζει παρ᾽ ἡμῶν
6 Aabs ἐπὶ τὸν οἶκον τῆς προσευχῆς, καὶ
ἐν πόνῳ καὶ θλίψει καὶ συνοχῇ δακρύων
ἐξομολογούμενοι τῷ Θεῷ, τελευταῖον
ἐξαναστάντες τῶν προσευχῶν, εἰς τὴν
ψαλμωδίαν Kabioravrat.—sS. Basil. ep.
207. (al. 63.) ad Clericos Neoczsarien-
ses, ὃ 3. Op., tom. 111, p. 311. B.] |

a tt i re a οτοις

ON THE ORDER FOR MORNING PRAYER.

To Thee, O Lord God, belongeth mercy, &c.|
2° W. 5. Adde huc, quod ad invitandam penitentiam egregia
sunt misericordia et longanimitatis encomia. Psal. lxxviil. 38 ;
Jer. in. 7, 12; Heb. iv.

[ON THE EXHORTATION. |

Dearly beloved brethren, Sc.) ΝΥ “Ὁ. ᾿Ικεσία nititur his
locis sacre Scripture ;

Job xxxt. 27; Levit. v. 5; Prov. xxvii. 13; Dan. ix..18;
Luke xv. 18; Acts xix. 18.

To acknowledge and confess our manifold sins and wicked-
ness. |

Hoe inter nos et Montanistas interest, quod illi erubes-
cunt confiterit peccata, quasi justi, nos dum penitentiam agi-
mus, facilius veniam promeremur, S. Hier, in Ep. ad Mar-
cellam”.

[ON THE CONFESSION. |

A general Confession to be said of the whole congregation
after the minister, kneeling. |

2° τ). Suis quisque verbis resipiscentiam profitetur. Basil.
ad Neocesar. Ep. 69°; Idem Reg. Contract. 288.

Kneeling.| Kneeling is the most fit gesture for humble
penitents, and being so, it is strange to see how in most
places men are suffered to sit rudely and carelessly on
their seats, all the while this confession is read; and others
- that be in the church are nothing affected with it. They
think it a thing of indifferency forsooth, if the heart be
right. The 27th Canon takes order that the Communion

2 [Ubi supra, note x. |

a [τὴν νύκτα διενεγκόντες μεταξὺ
προσευχόμενοι, ἡμέρας ἤδη ὑπολαμπού-
ons, πάντες κοινῇ, ws ἐξ ἑνὸς στόματος
καὶ μιᾶς καρδίας, τὸν τῆς ἐξομολογήσεως
ψαλμὸν ἀναφέρουσι τῷ Κυρίῳ, ἴδια éav-
τῶν ἕκαστος τὰ ῥήματα τῆς μετανοίας

ποιούμενοι.----ι Basil. ep. 207. (al. 63.)

§ 3. Op, tom. iii. p. 311. C.]

Ὁ [ἀναγκαῖον Tots πεπιστευμένοις τὴν
οἰκονομίαν τῶν μυστηρίων τοῦ Θεοῦ,
ἐξομολογεῖσθαι τὰ ἁμαρτήματα, οὕτω
γὰρ καὶ οἱ πάλαι μετανοοῦντες ἐπὶ τῶν
ἁγίων εὑρίσκονται πεποιηκότες. --- Id.
Reg. brevius tractate ; Interr. et Resp.
288. Op., tom. ii, p. 516. D. |

First

SERIEs.

46 NOTES ON THE BOOK OF COMMON PRAYER.

be delivered to none but those that kneel; and it is as fit
we should have the like order taken, that this following
absolution be pronounced to none but those that kneel
neither. For else there will be no excuse for us, nor no
reason left us to render the puritans, why our Church should
more punish them, or hinder them from the benefit of the
Sacrament for not kneeling then, than it doth punish other
men, or hinder them of the benefit of absolution, for not
kneeling in the time of confession. It is a like case, and
would be better thought on by men of wisdom and autho-
rity, whese neglect and carelessness in this kind gives not
only cause of great offence and scandal to them that are
reverently and well disposed, but withal is a cause of great
impiety and scorn of our solemnity in God’s service; and it
is objected to us by the puritans, in their Survey, p. 71°
and by the papists passim.

"PW? Most merciful Father.] Mercy itself.

We have erred; we have wittingly and willingly run
from.

Like lost sheep; like untamed heifers. Jer. xxxi.
Deut. iii. 15.

The devices ; absurd devices, brutish desires.

We have offended ; we have been offended at.

We have left undone; not done at all.

We have done; done nothing but.

There is no health; nor hope of health.

Miserable offenders ; yea most miserable.

That be penitent; that desire to be penitent, wish they
were, would be glad if they were so, fear they are not enough,
are sorry that they are no more.

According to Thy promises ; most precious, most gracious,
most sweet.

18;

© [Obj. 22, on the Rubric in the
Communion Service, ‘‘Then shall the
minister deliver the Communion to the
people in their hands kneeling. Quzre
58. That the 27th canon enjoins of ne-
cessity kneeling at receiving the Holy
Sacrament, but “neither it nor any

other canon giveth the like charge con-
cerning such as do not kneel when the
most solemn prayer of the book is pro-
nounced, notwithstanding kneeling be
expressly required by the communion
book, and yet commonly neglected of
most.’’ ]

ON THE ORDER FOR MORNING PRAYER. 47

FIRST
SERIEs.

[ON THE ABSOLUTION. |

The absolution or remission of sins, to be pronounced by the
minister alone. |

Ὁ Ὁ’ And because he speeds it authoritative, in the
name of Christ and His Church, he must not kneel, but
stand up. For authority of absolution, see Ezek. xxxii. 12;
Job xxxili. 23; Numb. vi. 24; 2 Sam. xu. 13; John xx. 23.

to be pronounced by the minister alone.| Because none has
received that power but a priest. Vide Maldon., de penit.,
p. 20%.

Then shall the minister begin the Lord’s Prayer.|

Here begins the service: for that which goes before is but Why the
a preparation to it, and is newly added in King Edward’s μόραν with
second® book in imitation of the liturgy and mass of the the Lord’s
Church of Rome. But as their hours begin with the Lord’s ae
Prayer, so begins our matins, and the high service of the
altar. And they begin as they should do, for this was the
ancient custom of the Christians, when they were [met]
together to pray, they said that prayer for a foundation and
a beginning of all the rest, which Christ Himself had taught
them. ‘Tertull., de Orat., cap. θ΄. Premissa legitima et ordi-
naria oratione (for so they called the Pater Noster) quasi
fundamento accidentium, jus est desideriorum, jus est super-
struendi extrinsecus petitiones.

Then shall the minister begin, &c.| The eighth exception
of the surveyor’.

In that the minister is appointed to begin we may gather
that the clerks and people are to follow, and sing or say all
the rest with him, as they use to do in collegiate and cathe-

4 [Non omnibus Christianis, sed solis
presbyteris et episcopis concessa est
hec potestas ligandi et solyendi.— Mal-
donatus de Sacram., tom. 2. de Poeni-
tentia, pars 3tia, thesis sexta. Opera
Theol. p. 257, E.]

ἐ [In MS. ‘ first-]

£ [ Tertull., Op., p. 133, A.]

& [pp. 45, 46, on the word “‘ begin.”
The rubric before 1662 was, “ “then
shall the minister begin the Lord’s
Prayer with a loud voice,”’ leaving it
open to question whether the people
were to say it with him. It was altered
at the last review. See Appendix to
this volume, No. 1. § 22.]

First

Series.

48 NOTES ON THE BOOK OF COMMON PRAYER.

dral churches. And if any doubt be made of this (as. the
Puritans in their Survey are carping at it), it may be ex-
plicated by other places of this book, as after the Apostles’
Creed, the ministers, clerks, and people are to say the Lord’s
Prayer together, and at the altar the minister is to begin the
Nicene Creed, and say “TI believe in one God,” the quire is
to follow and sing the rest with him,

ὍΝ 2) Προσευχὴ. Preceptum Christi.

Our Father; Lisi lesus est, Pater est.

Which art in heaven ; eminenter, non inclusive.

Hallowed be Thy name; in me, per me, super me.

Thy kingdom come; wt destruatur regnum peccati, per
quod regnavit mors et diabolus.

In earth; in me, qui sum terra.

In heaven; ὦ sanctis angelis.

Give us this day our daily; pro necessitate.

Bread ; proprium, licite acquisitum, supercelestem et cor-
poreum,

Forgive us our trespasses; falenta dimitte.

Lead us not; nec sinas intrare ductos pronosque.
ioe diabolo,

mundo :
intra, nobismetipsis :
culpe μον gratiam
amalo; pene per misericordiam ;
omni per pacem.

From evil; ab authore mali:

O Lord, open Thou our lips.] Quia sine adjutorio Dei nec
cor nec labia ad laudem Domini aperire valeamus. Jo. 15.
Sine Me nihil potestis facere. Dur., [Rational. Div. Off.]
itb-.y.0¢..229n. 8.

Glory be to the Father, &c.| Post, Deus in adjutorium,
statim subjicitur Gloria Patri, &c. Quos duos versus rogatu
δ. Hieron. Damasus Papa in fine Psalmorum cantari instituit.
Dur. ibid)

* [This was so ordered by the rubric misit, et ipsius rogatu idem Damasus
before 1662. | illos in fine Psalmorum eantari insti-
1 [n. 17. Durandus says, “ quos tuit.”” The statement is grounded on a
duos versus beatus Hieronymus scrip- spurious letter called S. Jerome’s, which
sit inter opuscula que pape Damaso says; Precatur ergo cliens tuus, ut vox

ON THE ORDER FOR MORNING PRAYER. 49

2? τ. Doxologia a sanctis olim patribus contra virus
Arianum prascripta et retenta. Consule Hookerum™.

Praise ye the Lord.| After Gloria Patri we say Alle-
lujah, which is, after we have given glory to God, to invite
the angels to it also, as if ours were not enough unless the
choir of heaven joined with us in such a solemn and sacred
action. Cantatur autem Alleluja (quod est canticum celeste)
ut per hoc ostendatur dignam esse Trinitatem ceelesti laude, ad
quam plene laudandam non sufficit laus humana. Dur,, in Ra-
tional., lib. v. cap. 3. numb. 282,

Praise ye the Lord, used in the Church Service in
St. Hierome’s and St. Augustine’s time.

Sonabant Psalmi, et aurata tecta templorum reboans in sub-
lime quatiebat Alleluja. 8. Hier., ep. xxx., ad Oceanum, prope

finem®.
Ipsum Alleluja quotidie dicimus, et quotidie delectamur,

Nostis enim quia Allelujah Latine dicitur, Laudate Dominum,
et in hoc verbo consonantes ore, et consentientes corde, exhor-
tamur nos invicem ad laudandum Deum, S. Aug., Serm. in
Festo Pasche de Alleluia’, et in Psal, ex\vii.?

When it is to be sung, because the mass-books say it is
sometimes to be left out.

If this qguotidie were to be found in St. Aug. (as I find
it quoted by Laur. Vanderhare, in his Antiquities, but can
ista psallentium in sede Romana die m [The words, Consule Hookerum,

noctuque canatur, et ut in fine cujus- were probably added by Bp. Cosin;
libet Psalmi, sive matutinis horis sive they are not in the other copies of ΒΡ.

vespertinis, conjungi precipiat apo- Andrewes’ notes. See the Laws of Eccl,
stolatus tui ordo, Gloria Patri et Filio Polity, book v. ch. 42. § 7, &e. J
et Spiritui Sancto: sicut erat in prin- 2 (|S. Hieron., ep. 77. (al. 80) ad

cipio, nunc, et semper, et in secula Oceanum, cap. 1]. Op. tom. i. col,
seculorum. Amen. Istudcarmenomni 462, C. J

Psalmo conjunyi precipias: ut fides © {S. Aug. Serm. celv. in diebus Pas-
trecentorum decem et octo Episcopo- chalibus xxvi. de Aleluia, c. 1. § 1.
rum Niczni concilii etiam vestri oris Op. tom. v. col. 1050. The words in
consortio declaretur—Epist.ad Dama- the text are accurately cited from this
sum; opus spurium inter Op. ὃ. Hie- _ place. ]

ron., tom. 11. col. 277, D. See the Adino- P [(MS. wrongly 118.) Id. Enarr.
nitio prefixed, and Bingham’s Anti- in Psalm exlviii. ὃ 1. Op. tom. iv. col.
quities, book xiv. 2. 1] 1673, A.]

COSIN. E

First
SERIES.

50 NOTES ON THE BOOK OF COMMON PRAYER.

First find no such thing in the father himself"), then had we

SERIES: some more authority for the using of it every day than the
Church of Rome has for their rubric of leaving it out from
Septuagesima till Easter. And yet they leave it not out
neither, for they say Laudate Dominum instead of it, or
Laus Tibi Domine, which being the same with the other in
effect, Durandus" and Jansenius® are put to their shifts
how to give a good reason for such a rubric,

At the first, it seems, this Allelujah was sung only upon
Sundays, and every day of the fifty between Easter and Pen-
tecost, in token of the joy we express for Christ’s resurrec-
tion. So St. Aug., ep. cxix. ad Jan. Ὁ. 15° and 17%. In
some churches it was not sung upon all the Sundays of the
year, but only upon those fifty days; sed hoc non usquequaque
observatur. ὃ. Aug., ib., c. 17*. It was the use, says Isidore,
lib. 1. de Eecl. Offic., α. 15¥, in the African churches, not to
say it every day, but only every Sunday, and those days
which are from Easter to Pentecost: “ but among us, accord-
ing to the ancient custom of Spain, it is sung all the year
long upon every day” (except only from Septuagesima to

4 [The whole of the sermon de Alle-
luia is given in Vanderhare’s Antiqui-
tatum Liturgicarum arcana, feria tertia
post Pascha; pars iii. p. 107. The word
quotidie is in S. Augustine, but re-
fers to the paschal season, during which
the Alleluia was sung daily, whereas
at other times of the year it was sung
only on Sundays. See below. |

τ [De Dominica Septuagesima. Ce-
terum, quia hoe tempus meeroris est,
non dicuntur ecantica Angelorum, sed
hominum; unde pro deposito Alleluia,
dicit Ecclesia in principiis horarum ;
Laus Tibi, Domine, Rex eterne glo-
riz; non quod equipolleat; Alleluia
enim est vox angelica, ista humana:
illa Hebraica, et ideo dignior, ista La-
tina, et ideo minus dignior—Durandus,
Rationale, lib. vi. ο. 25. num. 18, 19.)

s [This reference has not been
found. |

τ [Quinquaginta (dies) complentur:
qui celebrantur post Domini resurrec-
tionem, jam in figura non laboris sed
quietis et latitia. Propter hoc et jeju-
nia relaxantur et stantes oramus, quod
est signum resurrectionis. Unde etiam
omnibus diebus dominicis id ad altare

observatur. Et halleluia canitur, quod
significat actionem nostram futuram
non esse nisi laudare Deum, sicut scrip-
tum est; Beati qui habitant in domo tua
Domine, in sxcula secnlorum lauda-
bant te.—S. Aug., ep.55. ad Januarium
(aliter ep. 119) cap. 15. ὃ 28. Op. tom.
ii. col, 139, E.]

u [Ut autem halleluia per illos solos
dies quinquaginta in Ecclesia cantetur,
non usquequaque observatur: nam et
aliis diebus varie cantatur alibi atque
alibi, ipsis autem diebus ubique.—Ibid.,
cap. 17. ὃ 32. Op. tom. ii. col. 141,
D

x [See last note. ]

Υ [In Africanis autem regionibus non
omni tempore sed tantum dominicis
diebus, et quinquaginta post Domini
Resurrectionem Alleluia cantatur, pro
significatione future resurrectionis et
letitie. Verum apud nos, secundum
antiquam Hispanie traditionem, preter
dies jejuniorum vel quadragesime,
omni tempore canitur Alleluia, scrip-
tum est enim, Semper laus ejus in
ore meo.—lIsidor. Hispal., de Officiis
Kccles., lib. i. cap. 13. Op. tom. vi. p.
394, Β.]

51

ΟΝ THE ORDER FOR MORNING PRAYER.

Faster, the time of lamenting), and his reason is, (how good,
we must think on’t,) quia scriptum est, semper laus Ejus erit
in ore meo. And so indeed in the fourth couneil of Toledo,
can. 10’, the Allelujah is forbidden to be sung, in diebus
jejuni, quia tempus non est gaudii, sed meroris; which canon
if we have broken, the papists have broken it with us, for
Laus Tibi Domine in that time is as good an expression of
gaudium as our “ Praise the Lord:”’ but yet both of us are
better than those whom Sozom., lib. vii. 6. 198, Hist. Trip.,
lib. ix. e. 39>, and Niceph., lib. xii. ὁ. 34°, tells us of, who
would sing it upon Easter-day morning only, for that was it
that St. Hierome brought among other novelties against
Vigilantius. Exortus est Vigilantius, &c., qui nunquam nisi
in Pascha Alleluja decantandum contendit “,

[ON VENITE EXULTEMUS. | .

Then shall be said or sung this Psalm following.| So was
the order in St. Basil’s time, after the confession, in the be-
ginning of the service, to sing psalms and hymns with solemn
music, epist. 1[Χ111.5 Ad id vero quod propter psalmodias accusa-

z [Item cognovimus quosdam His-
paniz sacerdotes, qui in quadragesime
diebus Alleluia decantant, preter in
ultima hebdomada pasche, quod dein-
ceps interdicimus fieri, statuentes ut in
omnibus predictis quadragesine die-
bus, quia tempus est non gaudii sed
meeroris, Alleluia non decantetur....
quousque veniat tempus resurrectionis
Christi, quando oportet Alleluia in lw-
titia canere, et mcerorem in gaudium
mutare: hoc enim Ecclesiz universa-
lis consensio in cunctis terrarum parti-
bus rcboravit.—Conce. Tolet. IV. can. 13.
Concilia, tom. vi. col. 1455, A, B.]

ἃ [πάλιν αὖ ἑκάστου ἔτους ἅπαξ ἐν
Ῥώμῃ τὸ ᾿Αλλελούϊα ψάλλουσι, κατὰ
τὴν πρώτην ἡμέραν τῆς Πασχαλίου évp-
TiS, ὡς πολλοῖς Ῥωμαίων ὄρκον εἶναι,
τοῦτον τὸν ὕμνον ἀξιωθῆναι ἀκοῦσαί τε
καὶ Warar—Sozomen., Hist. Eecl., lib.
vil. cap. 19. p. 307. ]

> (M.A. Cassiodori Historia Eccle-
siastica tripartita, lib. ix. cap. 39. (from
Sozomen,) Op. tom. i. p. 348. ]

“ [ἐπὶ Ρώμης καθ᾽ ἕκαστον ἔτος ἅπαξ
τὸ ἀλλελούϊα ψάλλουσι κατὰ τὴν κυρι-

iE

ώνυμον τῆς πασχαλίας ἡμεράν.--- Nice-
phor. Callist., Hist. Keccles., lib. xii,
cap. 34. Op. tom. ii. p. 297, D.] °

4 | Exortus est subito Vigilantius, seu
verius dormitantius, qui immundo spi-
ritu pugnet contra Christi Spiritum, et
martyrum neget sepulchra veneranda ;
damnandas dicet csse vigilias; nun-
quam nisi in Pascha Alleluia cantan-
dum.—S. Hieron. cont. Vigilantium,
cap. 1. Op. tom. ii. ecl. 387. |

© [πρὸς δὲ τὸ ἐπὶ ταῖς ψαλμωδίαις
ἔγκλημα, ᾧ μάλιστα τοὺς ἀπλουστέ-
ρους φοβοῦσιν οἱ διαβάλλοντες ἡμᾶς,
ἐκεῖνο εἰπεῖν ἔχω" ὕτι τὰ νῦν κεκρατη-
κότα ἔθη πάσαις ταῖς τοῦ Θεοῦ ἐκκλη-
σίαις σύνωδά ἐστι καὶ σύμφωνα. Ἔκ
νυκτὺς γὰρ ὀρθρίζει παρ᾽ ἡμῖν ὁ λαὸς
ἐπὶ τὸν οἶκον τὴς προσευχῆς, καὶ ἐν
πόνῳ καὶ θλίψει καὶ συνοχῇ δακρύων
ἐζομολογούμενοι τῷ Θεῴ, τελευταῖον
ἐξαναστάντες τῶν προσευχῶν, εἰς τὴν
ψαλμωδίαν καθίστανται. Καὶ νῦν μὲν
διχῇ διανεμηθέντες, ἀντιψάλλουσιν ἀλ-
AnaAors.—S. Basil. ep. 207 (aliter ep. 68)
§ 3. Op. tom. iii. p. 311, A, B.]

2

First

Series.

First
Series.

52 NOTES ON THE BOOK OF COMMON PRAYER,

mur, gua re potissinum simpliciores perterrefaciunt Sabellius
et Marcellus (as their disciples our new puritan masters do
the poor people among us) gui nos traducunt: hoc habeo quod
dicam, quod videlicet qui jam obtinuerunt ritus omnibus Hccle-
siis Dei concordes sunt et consoni: populus, facta ad Deum
confessione, tandem ab orationes urgentes ad psalmodiam tra-
ducuntur, et nunc quidem in duas partes divisi alternis succi-
nentes psallunt, &c.

sung.| Quia cantus accendit audientium animas. 8. Aug.,
lib. ix. Confess. cap. 6°, et alibi8. Etiam quia facilius et li-
bentius Deo laudes persolvuntur, quando officium divinum,
alioqui prolixum et grave, quadam cantus jucunditate condi-
tur. Quam enim ob causam Sp. 8. voluit divinas laudes a
prophetis carmine scribi; ob eandem utile fuit, ut ejusmodi
carmina non simplici pronunciatione sed cantu celebrarentur.
S. Bas., in S. Psal.»

Alia causa cantand: Psalmos, precepta, lectiones, et preces, in
Ecclesia est, ut Christiani testentur, sibi divinam legem non
esse molestam et gravem, sed jucundam et suavem, seque eam
non ex timore sed ex amore servare, juxta illud Psal. cxix. 54,
Cantabiles mihi sunt justificationes tue in terra peregrinatio-
nis mea,

Postremo hac ratione perfectum omni ex parte redditur Deo
obsequium, dum et animo ardentissimis votis, et corpore cla-
rissima voce laudes Ejus celebrare contendimus.

De vi autem et utilitate canendi in Ecclesia lege Justinum,
aut quicunque fuit auctor Quest. apud Justinum, in Resp. ad
quest. 107%,

f [Quantum flevi in hymnis et can-
ticis tuis, suave sonantis Ecclesiw tuz
vocibus commotus acriter. Voces illz
influebant auribus meis, et eliquabatur
veritas in cor meum, et exzestuabat inde
affectus pietatis, et currebant lacryme,
et bene mili erat cum eis.—S. Aug.
Conf., lib. ix. cap. 6. ὃ 14. Op. tom. i.
col. 162. E.1

Ε {Veruntamen cum reminiscor la-
erymas teas quas fudi ad cantus Ee-
clesiz tuz in primordiis recuperate
fidei mew, et nune ipso quod moveor,
non cantu sed rebus que captantur,
cum liquida voce et convenientissima
modulatione cantantur, magnam insti-
tuti hujus utilitatem rursus agnosco.

—ITd. ibid., lib. x. cap. 33. ὃ 49. Op.
tom. i. col. 187, F.]

h [See S. Basilii Homil. in Psalm. i.
§ 1. Op. tom. i. p. 90, A—E. ]

i [ἡδύνει yap (τὸ aoa) τὴν ψυχὴν
mpos ζέοντα πόθον τοῦ ἐν τοῖς ᾷἄσμασιν
ἡδομένου" κοιμίζει τὰ ἐκ τῆς σαρκὸς ἐπα-
νιστάμενα πάθη" τοὺς ὑπὺ τῶν ἀοράτων
ἐχθρῶν ἐμβαλλομένους ἡμῖν λογισμοὺς
πονηροὺς ἀπωθεῖται" ἀρδεύει τὴν ψυχὴν
πρὸς καρποφορίαν θείων ἀγαθῶν" γεν-
ναίους πρὸς τὴν ἐν τοῖς δεινοῖς καρτερίαν
τοὺς ἀγωνίστας ἐργάζεται τῆς εὐσεβείας"
πάντων τῶν ἐν τοῖς βιωτικοῖς λυπηρῶν
ἰαματικὸν γίνεται τοῖς εὐσεβέσι... τὰ
τελειωτικὰ τῆς ψυχῆς ἐν ταῖς κατ᾽ εὐσέ-
βειαν ἀρεταῖς διὰ τῶν ἀσμάτων τῶν ἐκ-

ON THE ORDER FOR MORNING PRAYER. 53

Then shall follow certain Psalms in order.

De Psalmis canéndis et Antiphonis.

De hymnis et psalinis etiam canendis publice in Ecclesia et
Salvatoris et Apostolorum habemus exemplum, Matt. xxvi. Et
hymno dicto, &c. Eph. v. Loquentes vobismet ipsis in psalmis
et hymnis, ὅς. Conc. Tolet. iv. can. 12*.

The Psalms sung alternatim, by course and sides.

Ab oratione surgentes ad psalmodiam traducuntur ; et nune
quidem in duas partes divisi alternis succinentes psaliunt ;
atque ex eo simul eloquiorum Dei exercitationem ac medi-
tationem corroborant, et cordibus suis attentionem, et eectis
vanis cogitationibus mentis soliditatem suppeditant. S. Basil.,

ep. 631,

Sonant inter duos psalmi et hymni, et mutuo provocant quis

melius Deo suo cantet.

Talia Christus videns et audiens gau-

det, &c. Tertull., lib. 11. ad Uxorem in fine™ ; 5. Dion. Areop.,

de Eccl. HMier., cap. 3%.

Theodoret tells us° it began at Antioch, and being once
begun there, wbique pervasit, et ad ultimas orbis terre oras
pervagata est, lib. 11. Hist. Eccl., c. 24. Socrates says? it

κλησιαστικῶν τοῖς εὐσεβέσι προυΞγινό-
peva.—Queest. et Respous. ad Ortho-
doxos; Respons. 107. Opus spurium
inter Op. 5. Justin. Mart. in Append.
p- 486, B. C.]

k (Cone. Tolet. TV. A.D. 633. can.
13. Concilia, ‘tom. vi. col. 1455, D.
The words in the text are an extract
from the canon. ]

1 [ἐκ νυκτὸς γὰρ δρθρίζει map ἡμῖν 6
Aabs, καὶ... εἰς τὴν ψαλμωδιὰν καθισ-
τανται" καὶ νῦν μὲν διχῇ διανεμηθέντες,
ἀντιψάλλουσιν ἀλλήλοις, ὁμοῦ μὲν τὴν
μελέτην τῶν λογίων ἐντεῦθεν κρατύνον-
τες, ὁμοῦ δὲ καὶ τὴν προσοχὴν καὶ τὸ
ἀμετεώριστον τῶν καρδιῶν ἑαυτοῖς διοι-
κούμενοι.---ὃ, Basil. ep. 207 (alit. ep.
63) § 3. Op. tom. iii. p. 311, B.]

™ | The words are Tertullian’s, ad Ux-
xorem, lib. 11. cap. 8. Op. p. 172, B.]

4 [ἀναλύσας δὲ πάλιν ἐπὶ τὸ θεῖον
θυσιαστήριον, ἀπάρχεται (6 ἱεράρχηΞ)
Tis ἱερᾶς τῶν ψαλμὼν μελωδίας, συνᾳ-
δούσης αὐτῷ τὴν ψαλμιιςὴν ἱερολογίαν

ἁπάσης τῆς ἐκκλησιαστικῆς διακοσμῆ-
cews.—S. Dionys. Areop., de Eccles.
Hierarchia, cap. 3. ὃ 2. Op. tom. i. p.
187, E.]

ο [οὗτοι (Ἐλαβιανὸς καὶ Aiddwpos)
πρῶτοι διχῆ διελόντες τοὺς τῶν ψαλλόν-
των χοροὺς, ex διαδοχῆς ἄδειν τὴν Δαυ-
ἵτικὴν ἐδίδαξαν μελῳδίαν. καὶ τοῦτο ἐν
᾿Αντιοχείᾳ πρῶτον ἀρξάμενον, πάντοσε
διέδραμε, καὶ κατέλαβε τῆς οἰκουμένης
τὰ Tépuata.—Theodoret. Hist. Kccl.,
lib: 11. ¢ 24. p. 107. ]

P [Ἰγνάτιος ᾿Αντιοχείας τῆς Συρίας
τρίτος ἀπὸ τοῦ ἁποστόλου Πέτρου ἐπί-
okomos, ὃς καὶ τοῖς ἀποστόλοις αὐτοῖς
συνδιέτριψεν, ὁπτασίαν εἶδεν ἀγγέλων
διὰ τῶν ἀντιφώνων ὕμνων τὴν ἁγίαν
Τριάδα ὑμνούντων, καὶ Thy τρόπον τοῦ
ὁράματος τῇ ἐν ᾿Αντιοχείᾳ ἐκκλησίᾳ πα-
ρέδωκεν. ὅθεν ἐν πάσαις τοῖς ἐκκλη-
σίαις αὕτη ἣ παράδοσις διεδόθη. οὗτος
μὲν οὖν ὃ περὶ τῶν ἀντιφώνων ὕμνων
λόγος» ἐστίν.---δοογαῖ, Hist. Eccel., lib,
vi. cap. 8. p. 322. ]

First

SERIES.

δ4 NOTES ON THE BOOK OF COMMON PRAYER.

First began there too; but whereas Theodoret goes no higher for
a... 2 the first authors of it than Flavian and Diodore, he makes
Ignatius, the bishop there in the apostles’ times, to have
begun it, upon a vision of angels that he saw glorifying God
after that sort. Unde illa traditio in omnibus Ecclesiis re-
cepta est, lib. vi. c. 8. This vision is derided by our new
masters, and of what authority it is we cannot teil but by
Socrates’ words; howsoever, whether the story be true or no,
I am sure the thing itself is good, and if Ignatius did not
hear the angels sing so, that which is better, the prophet
Isaiah did, vi. 8. ‘The seraphims stood upon the throne, and

cried one to another, saying, Holy,’ &c.

(Quod scribit Theodoretus primos fuisse Flavianum et Dio-
dorum qui Antiochenis Davidicos Psalmos alternatim canendos
tradiderunt, non de prima institutione, sed vel de instauratione
vel de commodiore aliqua ratione alternatim concinendi intelli-

gendum esse videtur.)

Apud Latinos primum fuisse S. Ambrosium qui hanc ipsam
consuetudinem introduxit scribit Isidorus, lib. 1. de Off. cap.
71, sed hoc de solo officio ecclesiastico in choro recitando acci-
piendum videtur. Nam in Misse sacrificio Psalmum alternatim
canendum tradidit Celestinus, papa, ut in ejus vita legimus.
Absolute autem usum canendi psalmos alternatim apud Latinos
antiquissimum esse, perspicuum est ex Terlulliano quem supra

citavimus®’,

The Psalms sung standing, and the Hymas.

Cum vero cantamus psalmos stantes esse solemus, ut ex statu
corporis demonstremus affectum mentis nostra, hoc est, paratos
nos esse, sive ad domandam carnem nostram, &c. Amal. Fort.,

lib. iv. cap. 3%.

Rursus stando hymnos cantamus, in erectione corporum

4 [This paragraph, Quod. . videtur,
is a note on the word Theodoret in the
beginning of the last paragraph. ]

τ [Apud Latinos autem primus bea-
tissimus Ambrosius antiphonas consti-
tuit Grecorum exemplum imitatus:
exhine in cunctis occiduis regionibus

earum usus increbuit.—Isidor. Hispal.
de divinis Officiis, lib. i, cap. 7. Op.
tom. vi. p. 69. ]

s [See above, p. 53, note m. }

t [Amalarius Fortunatus de Eccle-
siastico Officio, lib. iv. cap. 8. ap. Hit-
torpium de Div, Off, p. 185, D.]

ON THE ORDER FOR MORNING PRAYER. 55

ostendentes, quod in laudando Deum corda sursum erecta ha-
bere debemus. Durand., in Ration., lib. v. c. 2. num. 24.

Unus in medium psalmos Domino cantaturus exsurgit.
Cassian., de Inst. Mon., lib. 11. cap. 5". And the notes upon
that place produce many more testimonies of the ancients
to that purpese.

First
SERIES.

The Psalms begun by one and followed by the whole quire.

Uni ex ipsis hoc muneris dato, ut quod canendum est prior
ordiatur, reliqu succinant; atyue ita Psalmodie varietate
superant noctem, &c. Bas., ep. 1xii.*

The Grecians had this order from the old Esseni, as Euse-
bius reports out of Philo, lib. ii. cap. 16. Hist. Το.) Hymnos
etiam qui a nobis recitari solebant, commemorat, et quo pacto
cum unus suavi quodam concentu psallere decenter et modeste
inceperit, religui placide et quiete auscultantes, posteriores
hymnorum partes ad extremum una decantent.

“2° οὐ Qui sequitur ordo intermiscendi Psalmos cum lec-
tionibus, nititur can. 17. Conc. Laodiceni, his verbis* ; In con-
ventu fidelium, nequaquam Psalmos continuare conveniat, sed
per intervallum per psalmos singulos recenseri debeant lectio-
nes. Hec a sanctissimo Conc. slututa 4495 D™ 368. Quod non
oportet plebeios Psalmos cantare in Ecclesia; nec libros, preter
canonem, legi, sed sola sacra volumina N. T. vel V.* Idem.
Conc., can. 10.

At the end of every Psalm, &c., shall be repeated, Glory be The ninth
to the Father, &c., As it was in the beginning, &c.] Quos duos ΚΕ ΡΠ

of the
versus Nicena synodus edidit, et Damasus Papa S“ Hieronymi Surveyor.

u [Cassianus de Ceenobiorum Insti-
tutis, lib. il, c. 6. Op. p. 23. See notes
ἃ and e, ibid., p. 24. ]

x [éererta πάλιν ἐπιτρέψαντες ἑνὶ κα- ἧ

τάρχειν τοῦ μέλους οἱ λοιποὶ ὑπηχοῦσι"
καὶ οὕτως ἐν τῇ ποικιλίᾳ τῆς ψαλμῳδίας,
τὴν νύκτα διενεγκόντες μεταξὺ προσευ-
χόμενοι, ἡμέρας ἤδη ὑπολαμπούσης,
πάντες κοινῇ, ὡς ἐξ ἑνὺς στόματος καὶ
μίας καρδίας, τὺν τῆς ἐξομολογήσεως
ψαλμὸν ἀναφέρουσι τῷ κυρίῳ. ----. Basil.
ep. 207 (al.ep, 63) ὃ 3. Op. tom. iii. p.
SCs

Υ ἱτοὺς Te λέγεσθαι εἰωθότας πρὸς
ἡμῶν ὕμνους ἱστορῶν, καὶ ὡς ἑνὸς μετὰ

ῥυθμοῦ κοσμίως ἐπιψάλλοντος, οἱ λοιποὶ
καθ᾽ ἡσυχίαν ἀκροώμενοι, τῶν ὕμνων τὰ
ἀκροτελεύτια συνεζξηχοῦσιν. ---- Euseb.
Hist. Eccles., lib. ii. cap. 17. p. 70.]

2 [περὶ τοῦ μὴ δεῖν ἐπισυνάπτειν ἐν
ταῖς συνάξεσι τοὺς ψαλμοὺς, ἀλλὰ διὰ
μέσου καθ᾽ ἕκαστον ψαλμὸν γίνεσθαι
avaryvwow.—Cone. Laod, ean. 17. Cone.
tom. i. col. 1500, B. ]

a [ὅτι οὐ δεῖ ἰδιωτικοὺς ψαλμοὺς λέ-
γεσθαι ἐν τῇ ἐκκλησίᾳ, οὐδὲ ἀκανόνιστα
βιβλία, ἀλλὰ μόνον τὰ κανονικὰ τῆς
καινῆς καὶ παλαῖας διαθήκη».---[Ὀ1ὰ.,,
can. 59. col. 1508, A.]

> [pp. 46, 47.]

First
SrRIES.

Glory

be to the
Father,
&c., re-
peated at
the end of
every

Psalin.

56 NOTES ON THE BOOK OF COMMON PRAYER.

rogatu in fine Psalmorum cantari instituit®, Dur., 1. v. cap. 2.
ἢ. 17. Quia enim Dominus dixit, Adhuc te loquente adsum,
ideo quasi jam nos intellexerimus exauditos esse, gratiarum
acliones Trinitali tribuimus, dicentes, Gloria, &c., ib. Seea
strange story there of one that could-say, “ Glory be to the
Father, and to the Son;” but could not bring out “to the
Holy Ghost ;” while St. Gregory had made him confess his
sin against the Holy Ghost, simony, and then he spake it
plain, id., n. 20.

This was in use before the fourth council of Toledo, for
in the fourteenth canon’, whereas before it was the cus-
tom to say Gloria Patri, &c., it is there ordained in this
manner; Staluimus et in fine Psalmorum, non Gloria Patri,
sed Gloria et Honor Patri dicatur: qui vero hoc preterierit
excommunicetur ; and can. 12°. Acriter reprehenduntur illi. qui
respuunt hune hymnum, quem in fine omnium Psalmorum dici-
mus, Gloria, &c., vide que annotavimus in latere opposito'.

Then shall be read two lessons, &c.] The teuth exception
of the Surveyors.

Why Lessons intermingled in the service.

The inferior parts of the soul being vehemently intent
about psalms and prayers, and therefore the likelier to be
soon spent and wearied; thereupon hath the Church inter-
posed lessons to be read betwixt them, for the higher part
of the soul, the understanding, to work upon, that by variety
neither may be wearied, and both be an help one to the
other. Hook., lib. v. § 94},

© [See above, p. 48. note 1 ]

4 |The words of the canon are; In
fine Psalmorum non sicut a quibusdam
hucusque, Gloria Patri, sed Gloria et
honor Patri dicatur. . . universis igitur
ecclesiasticis hane observantiam damus,
quam quisquis preterierit communio-
nis jacturam habebit.—Conce. Tolet. 1V.
ean. 15. Concil., tom. vi. col. 1456,
D, 80

“ΤΙ the canon says, they reject all
hymus of human composition, let them
reject that hymn also which was com-
posed by men, the Gloria Patri, ‘‘ re-
spuant ergo et illum hymnum ab ho-
minibus compositum, quem quotidie

publico privatoque officio in fine om-
nium Psalmorum dicimus; Gloria et
honor Patri, et Pilio, et Spiritui Sancto
in secula seculorum. Amen.’’ It does
not appear that these persons did reject
it, but the contrary.—Ibid., can. 13.
col. 1456, A. ]

f (i.e. The foregoing paragraph from
Quos duos to n. 20. }

5 [p. 47; on the discrepancy between
the lessons as appointed in the second
book of Edw. Vi. and that of Eliza-
beth. ]

4 ( The Laws of Ecclesiastical Polity,
book v. chap. 34. § 1, with some va-
riations. ]

ON THE ORDER FOR MORNING PRAYER. Bhi

The first of the Old Testament.| So Joh. Cassianus', de
Inst. Mon., 1. 11. ο. 4, tells us, that it was the general custom
of all the Christians through Egypt to do. Per universam
Mygyptum [et Thebaidem, duodenarius| Psalmorum numerus
[tam in vespertinis, quam in nocturnis solemnitatibus| custo-
ditur, ita duntaxat, ut post [hunc|' due lectiones, Veteris sct-
licet ac Novi Testamenti, singule subsequantur. Qui modus
antiquitus constitutus idcirco per tot secula intemeratus nunc
usgue perdurat, quia non humana adinventione statutus, &c.

Usum etiam lectionum antiquissimum esse in Ecclesia per-
spicuum esse potest ex Apologia 2. S. Just. Mart. ubi dicit,
Lectiones ex prophetis et apostolis in conventu fidelium legi
solitas. Item ex concilio Laodiceno, quod ante annos mille
ducentos celebratum fuit ; statutum enim, cap. 17*, ut psalmis
lectiones interserantur!.

The minister that readeth the Issson, standing, &c.| Unus
in medium [ psalmos Domino cantaturus| exurgit [....], ca-
teris sedentibus, et in psallentis verba omni cordis intentione
defixis. Cassian. de Inst. Mon., lib. ii. ὁ. ὅτι, δὲ Schol.
Omnes qui aderant non recitarunt psalnos, sed solummodo
amicum psallentem auscultarunt. Ita ex hoc loco utrumgue
habetur, et psallentem stetisse, et non psallentes consedisse ;
unde orta consuetudo, que etiamnum observatur, ut qui legit
S. Script., &c., ipse quidem lector stando legat, reliqui onnes
sedendo auscultent. Unde pecoyopol dicti, id est in medio
choro stantes, apud Sidonium Apollinarem”.

Lecturus autem lectionem ad librum accedens, super gradum
ascendit, quia doctor perfectiori vita vulgus transcendere debet.
Durand., lib. v. c. 2. num. 43.

Before every lesson the minister shall say thus, &c.] Hugo
Victorinus®, lib. ii. de Off, cap. 3, querit, Cur in lectiont-

First
SERIFS.

1 post
psalmos.
Cosin.

i [Cassiau. de Ccenobiorum Instit.,
lib. 11. cap. 4. Op. p. 21. The words in
brackets are added out of Cassian. ]

K [καὶ ta ἀπομνημονεύματα τῶν
ἀποστόλων, ἢ τὰ συγγράμματα τῶν
προφητῶν ἀναγιγνώσκεται μέχρις ἔγχω-
pet.—S. Justin Mart., Apol. 1 (al. Apol.
Ὁ § ον. Ops p-.So;, 19]

' [διὰ μέσου Kal? ἕκαστον ψαλμὸν
(δεῖν) yiverOaravayywow.—Concil. Lao-
dicen. (A.D. 364) can. 17. Coucilia,
tom. i. col. 1533, C.]

m [Cassian, ubi supra, p. 23.]

n [These are the words of the Scho-
lion on Cassian, lib. 11. 6. 5. (p. 26) ex-
cept that the passage begins *‘ Patres
illos non recitasse quidem psalmos, sed
... auscultasse,’’ &c. ]

ο [Hug. de S. Victore, lib. ii. de di-
vinis officiis, ap. Hittorpium de div. off,
p- 745. On the contrary he raises the
question why the name of the author or
book is not given out in the daily Les-
sous, as it is in the Lessons (the Epi-

First
Senies.

The Les-
sons read
not sung.

-

58 NOTES ON THE BOOK OF COMMON PRAYER.

bus, &c., semper pronunciatur titulus authoris aut libri; et re-

- spondet, ad missam convenire quoque bubulcos, qui nesciunt

de authore nisi doceantur.

DE LECTIONIBUS.

Then shall be read two lessons distinctly with a loud voice
For in the Church of Rome
they were wont to sing them modulate, and so they use to do

that the people may hear.|

still; which how ancient a custom it is I cannot tell, but
sure it cannot boast of many years, for thus writes their
Durand. in his Rationale, that lived not long ago; Lectiones
quoque in singulis horis tam nocturnis quam diurnis dicuntur ;
et dicitur lectio, guia non cantatur ut psalmus vel hymnus, sed
legitur tantum. Tilic enim modulatio, hic sola pronunciatio
queritur. Thus Durandus, in his Rat. Div. Off., lib. v. ¢. 2.
n. 43. So singing of lessons (what commendation soever it
may have, as I myself mislike it not) is not so ancient as the
plain reading of them, according to this rubric and appoint-
ment of our Church.

And to the end the people may the better hear, in such places
where they do sing, there shall the lessons be sung in a plain tune,
after the manner of distinct reading.| And this is the reason
that im places where they sing, all our prayers are sung in a
plain and audible tone. Reading hath not the force to affect
and stir up the spirit, which a grave manner of singing has;
and singing, if it be not tempered with that gravity which
becomes the servants of God in the presence of His holy
angels, is fuller of danger than of edification; therefore hath
our Church most prudently appointed the lessons and prayers
so to be sung as may make most for the dignity and glory of
God’s high and holy service, and be also a means to inflame
men’s affections, to stir up their attentions, and to edify
their understandings ; which is answerable to St. Augustine’s

stle and Gospel) in the Mass. His bubulci et subulci et omnes fere opera-

answer, however, is applicable to our
practice in daily Morning and Evening
Prayer; his words are; Queritur cur
in lectionibus diurnis, &c. non pro-
nunciatur auctor, sicut in his que ad
missam leguntur. Quod ideo fit quia

rii ad missam conveniunt, ad ceteras
autem horas clerici, &c.... qui ex ver-
bis auctorum propter frequentem con-
suetudinem audiendi satis auctores
cognoscunt. |

ON THE ORDER FOR MORNING PRAYER. 59

desire, lib. x. Confess., cap. 33°, when he wished for the
restitution of that custom which Athanasius was wont to use,
Qui lectorem [tam] modico vocis flexu jubebat sonare, ut pro-
nuncianti vicinior foret quam canenti.

De Hymnis qui in divinis officiis canuntur, in generes.

The antiquity of hymns in the Christian Church doth suffi-
ciently appear, by that of our Saviour, Matt. xxvi. At hymno
dicto exierunt. Whereupon St.Chrysost., Hom. 1xxxii.in Matt.
So

St. Paul afterwards ordered it in the Church of Colossus ;
-Cantantes vobismetipsis in psalmis et hymnis, &c. Col. in.,
which we find presently after practised in the Church of
Alexandria in Egypt, founded there by St. Mark, as Philot,
in Euseb., lib. ii. cap. 16, writes of the Christians there", (and
as St. Hierome writes in the life of Philo*, and of St. Mark’,
and before him Epiphanius?,) that in their churches (their
ades sacra, σεμνεῖα μοναστήρια, places of solitariness, and
separated from company) they did* leges οἱ oracula a pro-

says, Hymnum cecinit, ut nos quoque similiter faciamus*.

» [S. Aug. Conf., lib. x. cap. 33. ὃ
59. Op. tom. i. col. 187 F.]

4 [This is written on an interleaved
page cpposite to the Te Deum. |

τ [εὐχαρίστησε Kai ὕμνηστε μετὰ TOU
δοῦναι, ἵνα καὶ ἡμεῖς τοῦτο ποιῶμεν. ----,
Chrysost. in Matt. xxvi. 80. Hom. 82
(al. 83). Op. tom. vii. p. 784, B.]

5. {Si enim eo modo (aliquorum in-
firmitas) impediat ut majora studioso-
rum lucra speranda sint, quam calum-
niatorum detrimenta metuenda, sine
dubitatione faciendum est maxime id
quod etiam de Scripturis defendi po-
test; sicut de hymnis et psalmis ca-
nendis, cum et ipsius Domini et apo-
stolorum habeamus documenta et ex-
empla et precepta.—S. Aug., epist. 59,
ad Januarium (aliter ep. 119) cap. 18.
§ 34. Op. tom. ii. col. 142, A.]

τ [See below, note a. ]

« [The words in brackets are added
in a marginal note. |

x {Philo Judeus... librum de pri-
ma Marci Evangeliste apud Alexan-
driam scribens Ecclesia, in nostrorum
laude versatus est... . Ex quo apparet
talem primam Christo credentium fu-
isse Ecclesiam quales nune monachi

esse nituntur et cupiunt... . Patrimo-
nia, egentibus dividuntur, orationi va-
catur et psalmis, doctrinee quoque et
continentiz, quales et Lucas refert pri-
mos Jerosolyme fuisse credentes.—S.
Hieron. de Vir. Illust., cap. 11. Op.
toi. ii. col. 833.)

y [Philo disertissimus Judeorum
videns Alexandriz primam Ecclesiam
adhue Judaizantem quasi in laudem
gentis sue librum super eorum conver-
satione scripsit.—S. Hieron. ibid. cap.
8, Op. tom. ii. col. 829}

z [ ἑωθινοί τε ὕμνοι ἐν αὐτῇ τῇ ἀγίᾳ
ἐκκλησίᾳ διηνεκεῖς γίγνονται, καὶ προ-
σευχ αἱ ἑωθιναὶ, λυχνικοί τε Gua ψαλμοὶ,
καὶ mpooevxat.—s. Epiph. adv. Heres.,
lib. iii. tom. 2. Expos. fid. Cath., cap.
23. Op. tom. i. p. 1106, ἊΣ

ἐν ψαλμωδίαις δὲ οἱ πλείους (τῶν
μοναχῶν), καὶ εὐχαῖς διηνεκέσιν ἀἄνα-
γνώσεσί τε γραφῶν ἁγιῶν, καὶ ἀποστη-
θισμοῖς ἀσκοῦνται.---Τ ἃ. ibid., p. 1106,
D. |

a [ev ἑκάστῃ δὲ οἰκίᾳ ἔστιν οἴκημα
ἱερὸν ὺ καλεῖται σεμνεῖον καὶ μοναστή-
ριον" ἐν ᾧ μονούμενοι τὰ τοῦ σεμνοῦ
βίου μυστήρια τελοῦνται" μηδὲν εἰσκομί-
ζοντες, μὴ ποτὸν, μὴ σίτιον, μηδέτι τῶν

First
SERIES.

First

Series.

co NOTES ON THE BOOK OF COMMON PRAYER.

phetis divinitus edita, et hymnos recolere, aliasque res, quibus
divina scientia et vera erga Deum pietas crescat et perficialur.
Item", non contemplationi solum se dedunt, sed etiam cantiones
et hymnos variis metri et carminum cujusque modi (et) numeris
graviler, Jusis apte et convenienter ad Dei honorem et laudem
conficiunt. And if this be not to be understood of the ancient
Ygvptian Christians, as Eusebius thought, but of the Esseni,
the strictest livers among the Jews, as Scaliger” and Casau-
bon® affirm with great probability, yet it will be a good
pattern to take it in succession from them, seeing Christ
and St. Paul may be thought not to be the first that used
any such hymns, but followed the religious custom of the
best Jews, and approved it by their fact; yet to make it
good, that after the apostles the true Christians, as well as
these Esseni, used these hymns, St. Basil, ep. Ixiii.4, being
unjustly blamed for bringing them into the Church of Neo-
cxesarea, answers for himself, that it was the custom of Egypt,
and Syria, and many other places, so to do of old. And so
of the Churches in Pontus and Bithynia, Pliny, the Emperor
Trajan’s vicegerent there, affirmeth* that the only crime he
there knew of them was that they used to meet together
and to praise Christ with hymns as a God. And this cus-
tom of singing hymns with instruments of music is as ancient
as Moses, when he came out of Egypt with the Israelites,
and was so practised till David’s time, by whom they were
much augmented. And after him they continued among
the kings and prophets till the coming of Christ, who gave
us an example to do as they did still. In the meanwhile we

ἄλλων ca πρὺς Tas TOU σώματος χρείας
ἀναγκαῖα, ἀλλὰ νόμους καὶ Adyia θεσπι-
σθέντα διὰ πρυφητῶν, καὶ ὕμνους καὶ
τὔὄλλα οἷς ἐπιστήμη καὶ εὐσέβεια συν-
αὐξονται καὶ reAeodvTat.—Philo ap.
Euseb. Pamph., Hist. Eccles., lib. ii.
cap. 17. p. 67.]

ἃ [ὥστ᾽ οὐ θεωροῦσι μόνον, ἀλλὰ καὶ
ποιοῦσιν ἄσματα καὶ ὕμνους εἰς τὸν θεὺν,
διὰ παντοίων μέτρων καὶ μελῶν, ρυθμοῖς
σεμνοτέροις ἀναγκαίως χαράσσοντε.---
Id. ibid., p. 68.]

> (J.J. Sealigeri, Opus de Emenda-
tione Temporum, lib. vi. p. 539. ed.
Genev. 1629.]

© { Isaaci Casauboni, Exercitationes
xvi. ad Card. Baronii Prolegomena, &c.

Exer. i. sect. 9. p. 57. ed. Genev. 1655. ]

4 [ἐπὶ τούτοις λοιπὸν εἰ ἡμᾶς ἄπο-
φεύγετε, φεύξεσθε Αἰγυπτίους" φεύξεσθε
δὲ καὶ Λιβύας ἀμφοτέρους, Θηβαίους,
Παλαιστίνους, “ApaBas, Φοίνικας, Σύ-
ρους, καὶ τοὺς πρὸς τῶν Εὐφράτῃ κατῳ-
κισμένους᾽ καὶ πάντας ἀπαξαπλῶς, παρ᾽
οἷς ἀγρυπνίαι καὶ προσευχαὶ, καὶ αἱ κοι-
ναὶ ψαλμωδίαι τετίμηνται. ---- 5. Basil.
ep. 207 (aliter 68) ὃ 3. Op. tom. iii. p.
ὉΠ ΠΕΊΘΕΙ

© [| Affirmant autem hance fuisse sum -
mam vel culpz vel erroris, quod essent
soliti stato die ante Jucem convenire,
carmenque Christo quasi Deo dicere
secum invicem.—Plinii Epist., lib. x.
ep. 97, ad Trajanum. }

ΟΝ THE ORDER FOR MCRNING PRAYER, 61

First

are little beholden to Scaliger, who in his vein of contradic- F
SERIES.

tion tells us, satis superstitiose, that quidam Christiani etiam ————
in Elench,
Tri. p
eneis et aliis ejusmodi perstrepunt, ut bacchantes putes (won- 2959".
drous modestly!) gui mos a velert Ecclesie ritu alienus,
(wondrous confidently!) What he calls the ancient Church

I cannot tell; but when men mislike a thing, especially such

hodie sacris ἐπορχοῦνται, et musicis instrumentis, tynpanis

critics as he was, impatient of anything that crossed the puri-
tanical platform, they can shut up the Church into what straits
Let Sealiger come and
shew us whether the same Spirit of God assisted not His
Church in this pious institution, in St. Basil’s, St. Hilary’s,
and St. Ambrose’s time, that assisted the kings and pro-
We have the direction from

and what number of years they list.

phets and apostles before.
St. Paul. If the ancient Christians under persecution could
not practise it openly, what is that to hinder other Chris-
tians afterwards, when they were a settled and flourishing
Church, to follow the examples of so many holy men in all
aves, and of Christ, and the apostles themselves? If those
Quest. et Resp. ad Orthodoxos be Justin Martyr’s, as they
may be with admission of some later interpolations, then was
the custom of singing hymns used in his time, with vocal
but not instrumental music (for they could not do all at
once) Qu. 1076. After him, the first I find in the Latin and
West Churches is St. Hilary, the bishop of Poitiers in France,
whom Isidore Hisp. de div. Off., c. 6. 1.1.1, makes the first
author of ecclesiastical hymns, as he found it in St. Hierome,
in his book de Scrip. Eccl.*, where he says that St. Hilary
made a book of ecclesiastical hymns and songs for the
Church. After him, St. Ambrose brought it into the Church

Hilar. in
Ps. 65,
audiat et
celebret
hymnorum
sonitus *,

f (J. J. Scaligeri, Elenchus Trihe-
resii Nic. Serrarii, 6. 29. p. 289. 8vo.
Franc. 1605. |

Β [ov τὸ Goat ἁπλῶς ἐστὶ τοῖς νη-
πίοις δρμόδιον. ἀλλὰ τὸ μετὰ τῶν ἀψύ-
χων ὀργάνων dou... διὸ ἐν ταῖς ἐκ-
κλησίαις προαίρεται ἐκ τῶν ἀσμάτων ἣ
χρῆσις τῶν τοιούτων dpyavev καὶ τῶν
ἄλλων τοῖς νηπίοις ὄντων ἁρμοδίων, καὶ
ὑπολέλειπται τὸ σαι aTASs.— Quest. et
Respons. ad Orthodoxos. Respons. 107.
Opus spurium inter Op. 5. Justin. Mart.
in Append. p. 480, A. |

h [Audiat orantis populi consistens
quis extra ecclesiam vocem, spectet ce-
lebres hymnorum sonitus.—S. Hilar. in
Psal. Ixv. 1. Op. tom. i. col. 196, C.]

i [Hilarius autem Galius, episco-
pus Pictavensis, eloquentia conspicuus,
hymnorum carmine floruit primus.—
Isidor. Hispal. de Divin. Officiis, lib. 1.
cap. 6. Op. tom. vi. p. 369. }

k [Est ejus (Hilarii) ... liber hym-
norum et mysteriorum.—S, Hieron. de
Vir. Illust., cap. 100. Op. tom. 11. col.
919.]

First
Serres.

62

NOTES ON THE BOOK OF COMMON PRAYER.

of Milan, ad leniendum mesti populi fastidium; while they
were praying night and day for the safety of their bishop,
persecuted by the Arian empress Justina, the mother of
Valentinian, as St. Angustine writes, in his Confessions|,
(Conf, lib. ix. c. 6 et 7™, et lib. i. Fetract., c. 21". Item
Strabo de Reb. Eccl., ο. 25°; Berno de Missa, c. 2; Cone.
Yolet., iv. ο. 12%.) And from hence came all hymns for the
most part to be called Ambrosiani, because from him they
began to be spread over all the Latin Church; as a long time
before they had the Greek. So St. Benedict, in his Rule’,
calls them Ambrosiani, &c. After him St. Hierome, ad Ps.
645, gives testimony of them, Matutinis, vesperlinisque hymnis
delectatur Deus, §c.; and Possidonius’, in the life of St. Aug.,
cap. 28, tells us that one of the causes why he wept and
grieved so much was, Quoniam per immanitatem Wandalerum
hymni laudesque Dei in Ecclesia depericrunt. There needs no
farther deduction of them, for every man knows how they
have been always since those times practised with great and

' [The references which follow are
in the margin of the original. }

m [Non longe cceperat Mediolanensis
Ecclesia genus hoe consolationis et, ex-
hortationis celebrare, magno studio fra-
trum concinentium vocibus et cordibus.
Nimirum annus erat, aut non multo am-
plius, cum Justina Valentiniani regis
pueri mater, hominem tuum Ambro-
sium persequeretur hzresis suz causa,
qua fuerat seducta ab Arianis. Excu-
babat pia plebs in ecclesia, mori parata
cum episcopo suo, servo tuo. Ibi ma-
ter mea, ancilla tua, sollicitudinis et
vigiliarum primas tenens, orationibus
vivebat. Nos adhne frigidi a ecalore
spiritus tui, excitabamur tamen civitate
attonita atque turbata. Tune hymni
et psalmi ut canerentur secundum mo-
rem Orientalium partium, ne populus
meoeroris tadio contabesceret, institu-
tum est; et ex illo in hodiernum re-
tentum, multis jam ac poene omnibus
gregibus tuis, et per cetera orbis imi-
tantibus.—S. Aug. Conf., lib. ix. cap.
7. § 15. Op. tom. i. col. 162, E, F. The
portion preceding in cap. 6. has been
quoted before, p. 52, note f.]

" [This is a reference to a hymn of
S. Ambrose;... qui sensus etiam eanta-
tur ore multorum in versibus beatissi-
mis Ambrosii, ubi de gallo gallinaceo
ait, Hoc ipsa petra Ecclesie canente, cul-

pam diluit.—S. Aug. Retract., lib. i. 6.
21. Op. tom. i. col. 32, B.]

ὁ [ Walafridus Strabo, lib. de exordiis
et incrementis rerum ecclesiasticorum,
ce. 25. De hymnis et cantilenis et exor-
diis eorum. (to the same effect as 8.
Aug.) ap. Hittorp. de Div. Off, p.
350. |’

P [Berno Augiensis, libellus de qui-
busdam rebus ad missam spectantibus,
c. 2. De Gloriain excelsis; ap. Hittorp.
p. 358.

4 (Et quia nonnulli hymni humano
studio in Jandem Dei atque apostolo-
rum et martyrum triumphos compositi
esse noscuntur, sicut hi quos beatissimi
doctores Hilarius atque Ambrosius edi-
derunt.—Cone. Tolet. 1V. A.D. 633.
ean. 13. Concil., tom. vi. col. 1455, E.]

τ (Inde sequatur Ambrosianum (ra-~
ther Ainbrosiana). S. Benedicti Regula,
cap. 9. cf. cap, 12 et 17. Holstenii co-
dex Regularum Monast. et Canon.,
tom. 1. Ὁ: 121, 122, Aug. Vind. 1759. ]

§ { Breviarium in Psalm. Ixiv. Opus
spurium inter op. S. Hieron., tom. vii.
in Append. col. 162.)

τ [Fuerunt ei lacryme panis die ac
nocte... videbat enim... hymnos Dei
et Jaudes de ecclesiis deperisse.—S.
Aug. vita, auctore Possidio, ο. 28. Op.
S. Aug., tom. x. append. col. 277, I.
278, A. |

63

ON THE ORDER FOR MORNING PRAYER.

religious solemnity in the Church. Only because Scaliger
is pleased, pro crilicorum imperio, to deride them, I cannot
but put him in mind, how ill displeasing [and] harsh the
effeminate Geneva tunes were to the gravity and ears of the
ancient Church, and how highly esteemed the solemn music
of the Christians was by all pious and learned men, even in
primitive times; for thus Euseb., lib. vil. cap. 24", gives us
the epistle of the bishops, gathered together at the council
of Antioch, (which was almost 1400 years ago, it wants but
three of it*), against the pernicious heretic Paulus Samosa-
tenus, written to Dionysius the pope of Rome and others;
Quid vobis in memoriam revocemus, quem ad modum psalmos
et cantus, qui ad D. N. J. Christi honorem decantari solent,
tanquam recentiores et a viris recentioris memoria editos ex-
ploserit iste Samosatenus? (as Scaliger has done for all the
world) e¢ in media Ecclesia solenni paschatis die, mulieres,
que inanes cantilenas (quas si quispiam audiret plane exhor-
resceret) in ipsius laudem funderent, pararit 9 And thus have
our new masters and mistresses at Geneva made known to
the world from whom they took example to thrust out the
solemn music of David’s own psalms, and other glorious
hymns of holy men, from the Church, and to give us songs
of their own altering and composing to be sung instead of
them, by a company of rude people, cobblers and their wives,
and their kitchen-maids and all, that have as much skill in
singing as an ass has to handle an harp, Asinus ad Lyram.
Vide Bellarm., tom. iv. de bonis Operibus in particul., lib. 1.
cap. 16. de Antig. hymn.’

ἃ [ψαλμοὺς TE τοὺς μὲν εἰς τὸν Κύ-
ριον ἡμῶν ᾿Ἰησοῦν Χριστὸν παύσας, ὡς δὴ
νεωτέρους καὶ νεωτέρων ἀνδρῶν συγ-
γράμματα, εἰς ἑαυτὸν δὲ ἐν μέσῃ τῇ ἐκ-
κλησίᾳ, τῇ μεγάλῃ τοῦ πάσχα ἡμέρᾳ
ψαλμωδεῖν γυναῖκας παρασκευάζων, ὧν
καὶ ἀκούσας ἄν τις φρίξειεν ... τί ἂν
ταῦτα γράφοιμεν ;--- Τὰ ρ᾽5ῦ. episcoporum
in cone. ap. Enseb. Hist. Eccles., lib.
Vii. cap. 30. p. 362. ]

x [The words in parenthesis are a
marginal note. ‘The council of Antioch
was in 264, and therefore the date of
this writing should be 1661. The body
of the notes, however, was certainly
written forty years earlier. |

y [The chapter is headed “ Defen-
ditur cantus, qui in officio divino ad-
hiberi solet.’’—Bellarm., Op. tom, iv.
p- 546. ]

First
SERIES.

First
SERIES.

Gk NOTES ON THE BOOK OF COMMON PRAYER.

THE ANTIQUITY OF TE DEUM,

This canticle was miraculously framed by the two old
holy and famous fathers of the Church, St. Ambrose and
St. Augustine, who to the admiration of all men sung it
on the sudden together, one answering another aléernatim,
and verse by verse, as if God had from heaven taught them
what to say, presently after St. Augustine’s baptism at Mi-
lan; which story is written by St. Dacius, a bishop of Milan,
not much after St. Ambrose’s days, in the first book of his
Chronicle, and the tenth chapter*. Floruit autem S. Dacius
(says S. Greg. lib. 11. dialog. cap. 4.) Imperante Justino
seniore.

And after this hymn was so wonderfully framed by these
two holy and learned doctors (saith Dacius) the whole
Church of Christ here in our western parts began to use it
in their offices, which appears plainly to have been so used
indeed by the ancient rule of St. Benedict, (which was
afterwards confirmed by St. Greg.°) where before the lesson
ex Evangelio, is Te Deu laudamus prescribed to be sung
Secundum antiquam consuetudinem Icclesie. Being an ancient
hymn then in his time, it cannot be thought to be less than
twelve hundred years old and upwards, the time wherein St.
Augustine was christened by St. Ambrose?.

The Puritan asks why Gloria Patri is not repeated at the
end of Te Deum, as well as at the end of Benedicite; 9. 1°.

2 [This Chronicle exists in MS. only.
The passage in question is cited by
Possevin in his Apparatus Sacer under
Dacius (p. 409. ed. 1608); he says,
““Chronicon scripsit, in quo inter alia
testatur, lib. i, cap. 10, a sanctis patri-
bus Ambrosio et Augustino, statim a
baptismo ejusdem Auegnstini, toto
popuio obstupescente, canticum illud,
Te Deum Jaudamus, alternatim et ex
tempore cantatum fuisse; inde vero
ab universa Ecclesia frequentari cce-
pisse. The Chronicle however is a
spurious work, it was not written till
the eleventh or twelfth century. See
Muratori, Anecdota Latina, tom. i.
Appendix cap. 6. p. 236.]

* [S. Gregor. M. Dialog., lib. iii.

cap. 4. Op. tom. 2. col. 285. A.]

> [Post quartum autem responso-
rium incipiat Abbas hymnum, Te
Deum laudamus, quo dicto legat Abbas
lectionem de Evangelio, &c.—S. Bene-
dicti Regula Monachorum cap. 11.
(Holstenii Codex Regularum, tom. i.
p- 121.)}

© {See his commendation of the Rule,
Dialog. lib. ii. cap. 36. Op. tom. ii.
col. 272, E, and his reference to it as
the rule of monks in his epistles, lib.
xi. Indict. iv. Epist. 48. ibid. col.
1137, A.]

4 [These statements are corrected in
the next series of notes. ]

© (Survey, &c. ὃ 9, quere i. p. 47. ]

ON THE ORDER FOR MORNING PRAYER. 65

De Hymno trium Puerorum.

Or this Canticle, Benedicite Omnia Opera.| Hymnum quo-
que Trium Puerorum, in quo universa celi et terre creatura
Deum collaudat, et quem Ecclesia tota Catholica per totum
orbem diffusa celebrat [....], publice sanctum concilium de-
cantari instituit. 4 Cone. Tolet. Can. 13°.

In the Common Prayer-book, 2° Edw. VI. it is appointed®,
that this canticle be used all Lent long after the first les-
son, instead of Te Deum, which was to be said all the year
besides.

Lord have mercy upon us. Christ have mercy upon us. |
The eleventh exception of the Surveyor®.

This is in other letters to shew that according to the
ancient custom the people use to answer the minister, as at
the end of the Litany. And it is to be noted, that the book
does not everywhere enjoin and prescribe every little order,
what should be said or done, but take it for granted that
people are acquainted with such common, and things always
used already. Let the Puritans then here give over their
endless cavils, and let ancient custom prevail, the thing
which our Church chiefly intended in the review of this
service.

Then the minister, clerks, and people, shall say the Lord’s
Prayer with a loud voice in English.| The twelfth exception
of the Surveyori.

The third Collect for Grace.] “2. W *?: “This collect is in
some places by laudable custom repeated of the people, as
the confession is. And thus in St. Greg. under Paul’s by

£ [Concil. Tolet. iv. (A.D. 633.) can. Eliz. cap. 2, that the clerks or people
14. Concilia, tom. vi. col. 1456, C.] should say the second of these versicles

ὁ {After the first lesson shall fol- (the minister for the time being si-
low Te Deum Laudamus, in English, lent)... seeing by the book the minister
daily throughout the year, except in should read also.—Survey, p. 46. |

Lent, all the which time in place of i (Ibid. p. 48, objecting to the *‘loud
Te Deum shall be used Benedicite, &c. voice,’’ “the often repeating of the
—Rubric in Book of Common Prayer, Lord’s prayer,’’ and the omission of the
1549.] Doxology, ‘‘therein following the Mass~

h [Whether it be warranted by 1 book rather than Scripture.’’]
COSIN. Ε

First

SERIES,

Finst

Series.

66 NOTES ON THE BOOK OF COMMON PRAYER.

Dr. White. Mart. 1621.”
Vesperis*,

Safely brought us to the beginning of this day.) Which
shews when the Morning Prayer should regularly be said,
at the first hour of the day, which is six o’clock in the
morning, and not towards high noon-day, or after nine, when
the morning is past.,

Pertinet ad ultimam collectam in

ORDER FOR EVENING PRAYER.

The Priest shall say, Our Father, which art in heaven, &c.|
Not that the Priest should begin Evensong with the Lord’s
Prayer, before he has read the Sentences, Confession, and Ab-
solution, as at Morning Prayer, as he is by the rubric there
enjoined!, but that after those Sentences, &c. as a preparation
both to Morning and Evening Prayer, he should begin and
say, Our Father, &c. And therefore, because many neglect-
ing the preceding rubric, which rules this, do begin the Even-
song here, it gave occasion to the puritans, in their Survey™
to ask, whether ministers were not as punishable for that
neglect, as for not wearing of a surplice? And truly I think
they are. It is the fourteenth canon that forbids ministers
to diminish any part of divine service, as it is appointed, in
regard of preaching, or any other respect, which they that
curtail service are wont to allege. . ,

[ON THE QUICUNQUE VULT. |

That we worship one God in Trinity.| Vide heresim
Fausti Manichei apud S. Augustinum, tom. vi. Contra Faust.
Man., lib. 20. cap. 12".

k (The former part of this note is
crossed out by Bp. Cosin. The last
words seem intended as a correction,
intimating that it is the third Collect
at Evening Prayer, ‘‘ Lighten our
darkness,’’ which was so repeated. ]

1 [In the Prayer-books before the
last review the Rubric at the beginning
of Morning Prayer was, “ At the be-
ginning both of Morning prayer, and
likewise of Evening prayer, the minis-
ter shall read with a loud voice some

one of these sentences,’’ &c., and the
order for Evening Prayer began simply
as in the text. ]

m [Survey, Exception 8, Quere 22,
p- 46. ]

» [S. Aug. cont. Faustum Man., lib.
xx. c. 12. Op. tom. viii. col. 341, F.
Faustus said, “Igitur nos Patris qui-
dem Dei omnipotentis, et Christi filii
ejus, et Spiritus Sancti, unum idemque
sub triplici appellatione colimus nu-
men.” 5, Aug. replied, “Cur enim

67

ON THE LITANY.

First

THE LITANY. SERIES.

Aitaviat e Greco Mnviaiw®. “Ὁ. W.:?: “The Litany to be
said or sung in the midst of the church. Injunct. Eliz.

“The Priest goeth from out of his seat into the body of the
church, and (at a low desk before the chancel door, called the
faldstool) kneels, and says or sings the Litany.

“Vide Proph. Joel, de medio loco inter porticum et altare
ubi sacerdotes et prophete ingemere et ingeminare jussi, Parce
Domine, Parce populo Tuo &c. temporibus jejuniorum.”

To be used upon Sundays, Wednesdays, and Fridays, &c.] The thir-
So ordered by the compilers of this book, at first in imitation ene
of the Lutheran Church. Apud nos (saith Chemnitius, Nxam, ee
p. 4, pag. 1584.) singulis septimanis certo aliquo die populus yeyor?.
Srequentior convenit ad publicas et solennes supplicationes, que
Litanie vocantur.

From all sedition and privy conspiracy.| Here would the
puritans have Henry the Eighth’s old words come in again,
which he added to the litany upon his falling out with the
pope, viz., “ From the tyranny of the bishop of Rome and all
his detestable enormities’;” because religious people may
suspect that by the leaving out of these words we are de-
clining, and going back again to popery. See the Survey,

qe 155.

2 Ὁ. “1, By the mystery of Thy holy Incarnation ;

sub triplici, ac non potius sub multi-
plici, non appellatione tantum, sed
etiam re, si quot nomina, tot persone
sunt?” &c.]

° {In Nichols λιτανεύω. What cor-
respond to our Litanies in the Greek
services are the Ectinia, which form a
part of the morning, evening, and
eucharistical services, and being said
by the deacon, are printed separately
in the Diaconicum as well as in the
Liturgies ; or perhaps rather the special
services of deprecation, which are found
in Goar, Rituale Grecorum, pp. 766,
sqq- }

» [pp. 49—56, containing very many
exceptions. |

4 [Chemnitii Examen Decretorum
Concil. Trident. par. 4. 6. de supersti-
tionibus, que in festivitates irrepserunt;
et quomodo in nostris Ecclesiis festa
religiose observentur. § Quotidiani ec-

clesie conventus, p. 167. ed. Fran.
1574. ]

[This clause first appeared in “" The
Primer set forth by the King’s Ma-
jesty and his Clergy, A.D. 1545.”
(Three Primers put forth in the reign
of Henry VIII. p. 482, Oxford 1834,)
only that the epithet there was ‘‘ abom-
inable.”’? In the Prayer-books of Edw.
VI. it is “detestable”? The clause was
omitted in the beginning of the reign
of Elizabeth, being specified as omitted
in the Act of Uniformity, 1 Eliz. cap,
2.

: [Exception 13. Quere 34. pp. 49,
50. Whether the litany in the K. B.
be as it should be, by 1 Eliz. cap. 2.
The Act of 1 Eliz. cap. 2 said only,
“the form of the litany is altered
and corrected:’”’ the Surveyor argues
that this omission is more than an
alteration or correction. |

ἘΦ

First

SERIES.

Distinction
of mortal
and venial
sins.

68 NOTES ON THE BOOK OF COMMON PRAYER.

2. By Thy holy Nativity, 3. and Circumcision; 4. By Thy
Baptism, 5. Fasting, 6. and Temptation; 7. By Thine Agony,
8. and Bloody Sweat; 9. By Thy Cross, 10. and Passion ;
11. By Thy precious Death, 12. and Burial. His 12 Deus
in carne manifestatus. 1. By Thy glorious Resurrection, 2.
and Ascension, 3. and by the coming of the Holy Ghost.
His 8 justificatus in spiritu. 1 Tim, iu. 10.”

2+ W -?-—To succour—all that be in danger,—that travel
by land,—or by water,—all women labouring of child,—all
sick persons,—and young children,—and all prisoners and
captives.| ‘Ecclesia pia mater in hoc versiculo 7 personas
(quas vocant canonici ‘miserabiles’) commemorat, dignasque
existimat duplici privilegio, viz. solenni publicarum precum in-
teresse, et carnium esu tempore quadragesinali.”

—To forgive us all our sins, negligences, and ignorances. |
A strange presumption it is for so many private writers as
we have among us, to make so much ado with them of the
Church of Rome, about the distinction of mortal and venial
or lesser sins, whenas the Liturgy of our own Church does
here so manifestly acknowledge so much.

[PRAYER FOR THE CLERGY AND PEOPLE‘. |

—Send down upon our bishops and curates.| “Ὁ W "Ὁ"
« Ministri nune appellantur, quos olim ecclesia veriori nomine
curatos dixit propter animarum curam. Non ergo hic solum
subsidiarii intelligendi, sed ipsi quibus cura incumbit.”

The grace of our Lord Jesus Christ, &c. Amen.] “Ὁ W "Ὁ"
« Here the minister riseth, and if there be a sermon an introit
is sung, and after sermon they ascend with three adorations
towards the altar. If both ministers or priests, the one at
one end, the other at the other, representing the two cheru-
bims at the mercy-seat. If one be but a deacon, he kneels
at the door.”

τ [This and other prayers were placed _ was followed by the celebration of the
at the end of the Litany before 1662.] | Holy Communion; in other copies of

ἃ [This note of Bp. Andrewes’ be- his notes it is marked “ Ad Commu-
longs to the end of the Litany, which nionem.”’

ON THE COLLECTS, EPISTLES, AND GOSPELS. 69 |

[ON THE COLLECTS, EPISTLES, AND GOSPELS. |

Ratio ordinis Evangeliorum de tempore per totius anni
curriculum,

The Church hath not appointed these following gospels
and epistles, but upon special relation to the time wherein
they read. And it is admirable to see with what order and
wisdom all things are disposed and brought in tempore suo,
that they might be the more kindly for the putting us in
mind of what we are about, or what we have to do.

The whole year is distinguished into two parts: the time
of Christ’s living among us here on earth, which is the first ;
and our time of living here after His example, which is the
second. For the first are all the Sundays appointed from
Advent to Trinity Sunday. For the rest are all the Sundays
after Trinity to Advent again. (Veteres distinxerunt hec
duo tempora in tempus Dominice dispensationis, et tempus
nostre peregrinationis*.) And because the first part is con
versant about the life of Christ, and the mysteries of His
divine dispensation, therefore beginning at Advent is the
memory of His incarnation celebrated, and ‘after that His
nativity, then His circumcision, His manifestation to the
Gentiles, His nonage, His doctrine, His miracles, His pas-
sion, His burial, His resurrection, His ascension, His send-
ing of the Holy Ghost, all in a most absolute order: in all
which we see the whole story and course of our Saviour, in
manifesting Himself and His divine mysteries to the world.
So that the Gospels read through all this part of the year,
have their chief end and purpose to make us know and re-
member orderly with grateful hearts, what excellent benefits
God the Father hath communicated unto us, first by His
Son, and then by His Holy Spirit, making us the heirs of
heaven, that before were the sons of hell; for which un-
speakable goodness, we do most fitly end this part of the
year, with giving praise and glory to the whole blessed
Trinity.

The second part, which contains all the Sundays after

that, being for our guidance in the peregrination that we.

x (The words in parentheses are written in the margin of the original. ]

First

SERIES.

70 NOTES ON THE BOOK OF COMMON PRAYER,

Finst have living in this world, hath for it such gospels in order
= appointed, as may most easily and plainly instruct and lead
us iii the true paths of Christianity; that those which are
regenerated by Christ and initiated in His faith, may know

what virtues to follow, and what vices to eschew.

Thus in the first part we are to learn the mysteries of
Christian religion ; in the second we are to practise that
which is agreeable to the same: for so it behoves us not
only to know that we have no other foundation of our reli-
gion but Christ Jesus, born, and crucified, and risen, &e.,
for us; but further also, to build upon this foundation such
a life as He requires of us. And because the first part ends
with Pentecost, the giving us a new law in our hearts;
therefore the second [is] to begin with the practice of that
law: that as the children of Israel did pass the desert by the
direction of Moses, so we may pass through this world by
the guidance of our Saviour, and overcoming at last our
spiritual enemies, we may come to our heavenly: dwelling-
place, and there remain with Him for ever.

The service of the Sunday is appointed to be longer
than upon other days of the week, and the like upon holy
days and festival days; for so it was ordered in the law, that
upon great feasts and the Sabbath days, the sacrifice should be
twice as much as upon the ordinary days of the week, Numb.
xxvill. 9, 10, &e.

Why the Of the First Sunday in Advent.| By the peculiar com-

chee Se ig putation of the Church, this is the first Sunday in the year.
“ For she neither follows the course of sun or moon, to number
her days and nights according to their revolution ; but Jesus
Christ being to her as the only Sun and Light whereby she is
guided, she following His course alone, beginning and ending
her year with Him: when this Sun of righteousness therefore
doth arise, that is, when His first coming and incarnation is
propounded unto us, then begins the year of the Church,
and from thence are all her other days and times computed.”
Fer. 5. 1. Dom. 26. p. Pent.’

Υ [Joannes Ferus, Postille sivecon- a die Pasche ad Adventum usque,
ciones in Evangelia et Epistolas, αὰ Dominicis diebus in Christi Ecclesia

ON THE COLLECTS, EPISTLES, AND GOSPELS.

The Second Sunday in Advent. Collect.|

not in the Roman Missal.

yall
This Collect is

The Third Sunday in Advent, Epistle. And stewards of the
secrets of God.| Vide Wint. Conc. p. 227.

The Fourth Sunday in Advent, Gospel.

What art thou 5]

Vide lib. intitul. The Christian Directory, p. 2033.

Christmas-day. Festum Principale. °

St. Stephen’s day. Festum duplex minus.

St. John the Evangelist’s day. Festum duplex minus.
Innocents’ day. Festum duplex minus.

The Sunday after Christmas-day. The fourteenth excep-

tion of the Surveyor?.

Collect. This day to be born, &c.| The fifteenth exception

of the Surveyor’.
The Circumcision of Christ.

Festum duplex minus.

His name was called Jesus.| Vide the Christian Direc-

tonyup..2 bli 4,

The Epiphany.

This epistle and the collect run all upon the calling of
the Gentiles, because Christ was this day made first known
unto them in the persons of the wise men that came from

the east to worship Him.

Of the high and great feast of Christ’s Epiphany.

This high day’s solemnity is one of the greatest feasts
which the Church doth celebrate in memory of our Saviour ;
a feast not only honoured by devout Christians in all ages,

leguntur. Domin. 26. post Pentecostem,
Serm. 1. p. 1524. The passage is trans-
lated from Ferus, the first sentence
only being altered to adapt it from the
last Sunday of the Christian year to
the first. ]

z [This reference is to a sermon of
Bp. Andrewes (of Winchester). Serm.
3. Of the Nativity, p. 22. ed. fol. 1629.
(vol. i. pp. 42, 43. ed. Oxford, 1841,)
where the ‘‘ mysteries’ are explained
of the sacraments, of which the clergy
are the “ stewards or dispensers.”’ |

ἃ (Part i. lib. i. chap. 4. Proofs of

Christianity; the 8th proof, the general
expectation of the people. ]

> [p. 56, on the words of the Collect
“the young Innocents Thy witnesses”
that they were not martyrs. }

© [ The exception is, ‘‘ Whether these
words, ‘ this day,’ be evidently grounded
upon the word of God, seeing Christ
was born but upon one day,” p. 57; the
words are now altered to ‘at this time
to be born.’ ]

4 [Lib. i. part i, chap. iv. sect. 2,
Consid. 2. § 6.]

First

SERIES.

First
SERIES.

Lib. 21°.

Orat. in
Jaudem
Basilii£

Theodos.,
lib. ii. 6.
de Feriis&.

Leg. 21.
sub ini-
tium 4},

Chrysost.
in Lue. 6.
ii.i Cassian,
Col. x. de
Orat. c. 1*.
Epiph.
Her. 511.
[John vii,

37.]

72

NOTES ON THE BOOK OF COMMON PRAYER.

but reverenced even by the emperors themselves that were
the enemies of the catholic Church; as by Julian the apos-
tate, who to cover his hidden malice against Christ’s religion,
Cum esset in Galliis (saith Ammianus Marcellinus,) voluit ea
die cum ceteris Christianis sacris interesse mysteriis. Julia-
nus autem ut hee interim celarentur, feriarum die quem cele-
brantes mense Januario Christiani Epiphaniam dictitant, pro-
gressus in eorum Ecclesiam, solenniter numine orato discessit.
It was also honourably observed by Valens the Arian em-
peror, as Nazianzen reporteth; he knew well he would be
accounted no Christian at all who did not openly shew him-
self at such high solemnities, to honour Christ with his
service.

Other Christian emperors have held it in such high esteem,
that for the more honourable and religious celebration of it,
they have by law and imperial edicts ranked it with the great
feasts of Christmas and Easter. Diem Pasche et diem Nata-
lis Domini, et Epiphania, et septem qui sequuntur (the whole
week after) sine strepitu judiciali volumus observari. And in
another law, made by Valentinian, Theodosius, and Arcadius,
they all three ranked together again, and divers privileges
equally granted them above all other feasts of the year.

The old Christians of Egypt were wont to celebrate Christ’s
nativity upon this day. And indeed it is the last and the great
day of Christmas with us: as St. John said of another feast,
“Tn the last and great day of the feast Jesus stood up.” It
hath been a feast of joy all this while, but to-day comes in

ε [Ammianus Marcellinus, lib. xxi.
cap. 2. ὃ 5. Op. tom. i. p. 237.)

f [eis yap τὸ ἱερὺν εἰσελθὼν μετὰ
πάσης τῆ" περὶ αὐτὸν δορυφορίας" ἦν δὲ
ἡμέρα τῶν ᾿Επιφανίων, καὶ ἀθροίσιμος.
καὶ τοῦ λαοῦ μέρος γενόμενος, οὕτως
ἀφοσιοῦται τὴν ἕνωσιν.--- ὃ’. Gregor.
Nazian. Orat. 43, in laudem Basilii,
cap. 52. Op. tom. i. p. 808, D. ]

& (Cod. lib. iii. Tit. 12, de Feriis, 1.
2. ap. Corp. Jur. Ciy., but in the Codex
Theodosianus, lib. ii. tit. 7. de Feriis,
1. 2. The feasts of Christmas and Epi-
phany are not mentioned in the law
itself; the words cited are from the
Interpretatio, tom. i. p. 121. Lugd.
1665. |

» (Cod. ibid. 1. 7.]

i [Alii putant quod in Epiphaniis
nascitur, non damnemus aliorum opini-
onem, nostram sequamur doctrinam.—
Pseudo-Chrys., Hom. in Luce. cap. ii.
de Nativitate Domini. Op. S. Chrys.
tom. 11, p. 273, ἃ. Ed. Par. 1546.
Latine tantum extat. | κ

« [Intra συ ΡΟ regionem mos iste
antiqua traditione servatur, ut peracto
Epiphaniorum die, quem provinciz il-
lius sacerdotes vel Dominici baptismi
vel secundum carnem nativitatis esse
definiunt, &c.—Cassian. Collatio x. de
Oratione, cap. 2. Op. p. 532. ]

1 [καὶ μετὰ τὸν ἅλλον ἐνιαυτὸν ὕπερ-
Bas ard τῆς τῶν γενεθλίων αὐτοῦ ἡμέ-
ρας,τουτέστιν Emipaviwy, ἥ τις τυγχάνει
ἕκτη ᾿Ιαννοναρίου μηνὺς, κατὰ δὲ Αἰγυπ-

ON THE COLLECTS, EPISTLES, AND GOSPELS. 793

our fulness of joy, the day when the fulness of the Gentiles First
came in, to whom He was manifested in the persons of these a
wise men, as the King and the Saviour of all the world.

The chief thing which the Church propounds unto us upon
Christmas day, is the birth of our Lord, His humanity, and
His coming in the flesh, there being nothing more proper to
a man, than to be born of a woman; but to-day it raiseth
our meditations, and propounds unto us those things where-
by He that was born, the true son of a virgin, manifested
Himself to be the only and eternal Son of God. The mani-
festation of His divinity then, by wonderful and heavenly
signs, is the proper theme and subject of this day’s so-
lemnity.

In which regard it is called the Epiphany by the Greeks ;
and of old more commonly the Theophania, or the apparition
of God: and accordingly hath the Church propounded those
admirable miracles unto us this day, which did manifest
Christ to be so, and which were all performed upon this very
day ; the first whereof was this His apparition or manifesting The Col-
Himself unto the Gentiles, wherein the collect, epistle and ἘΠ ἘΠ:
gospel of the day is spent ; the second was His glorious bap- Gospel.
tism in Jordan, when He first manifested Himself unto the
Jews, having thirty years before concealed Himself from
them, Luke iii., appointed in that respect for the second
lesson at matins; the third was His miracle in Cana of
Galilee, where by turning water into wine, He did first
manifest Himself to His disciples, saith St. John chap. 11.» ap-
pointed likewise in that regard for the second lesson at even-
song, this present day. Wherein the Church hath not in-
tended to propound unto us at the celebration of this feast,
all those miracles that were wrought to manifest and shew
forth Christ’s divinity, but those only which in their several
kinds were the first, and wrought before all others for that
purpose. To the Gentiles, His first manifestation was by the
star. To the Jews, His first was by the voice from heaven
at His baptism. To His disciples, the first was the manifes-

τίους Τυβὶ évdexdrn.—S.Epiphan. adv. ὅτε ἀληθῶς τὰ Θεοφάνια ἐγένετο καὶ
Heres. lib. ii. tom. i. Her. 51. cap. éeyevyndn.—Idem. ibid. cap. 29. Op. Ρ-
227. Op. p. 449. Ὁ. Ἕως ἐνδεκάτου 451, A.]

Τυβὶ, καὶ mpd ὀκτὼ εἰδῶν ᾿Ιαννουαρίων,

First
SeRIES.

1 Serm. 29.
de temp.™
2 Bed. in
Lue. 2, and
out of them
Ordo
Rom."

Item Ordo
Roman.P
Amal. 1. iv.
ς. 349. Ivo
in Serm. de
Epiph.+

But the
fashion of
the Greek

74 NOTES ON THE BOOK OF COMMON PRAYER.

tation of His glory, at the marriage of Cana in Galilee, John ii.
ult. “This was the first miracle that Jesus did to manifest His
glory, and His disciples believed on Him.” Which is the reason
that all the Gospels upon the Sundays after the Epiphany
are the stories in order of Christ’s manifesting Himself to
be the Son of God by the same and the like miracles. St.
Austin', and out of him Venerable Bede’, added a fourth
miracle, as being done also upon this day, when He first
manifested His divine power to all the common people, by
feeding five thousand men with a few loaves. But the Church
has only propounded unto us those three which are before-
mentioned. And hence are those antiphones so often re-
peated in the service at Benedictus and Magnificat upon this
day°®. Tribus miraculis ornatum hunc diem sanctum colimus :
Hodie stella Magos duxit ad presepium; hodie vinum ex
aqua factum est ad nuptias ; hodie in Jordane Christus bapti-
zari voluit ut servaret nos. Of these three the Greeks made
Christ’s baptism to belong most properly to this feast; and
therefore in their Menologies*, they entitle it Theophania
Domini, divinusque Salvatoris Baptismus, and the next day,
Johannes Baptista; in which regard they were wont also
to make this feast the great and solemn day of baptizing
their Catechumeni; such as Easter and Pentecost were
universally used over the Church both Latin and Greek,
calling it Festorum Luminum, which declareth the effect and

™ [Hodie vero illud colimus, quo se
in homine Deus virtutibus declaravit,
pro eo quod in hac die, sive quod in
ceelo stella ortus sui nuntium prebuit;
sive quod in Cana Galil in convivio
nuptiali aquam in vinum conyertit;
sive quod in Jordanis vadis aquas ad
reparationem humani generis suo bap-
tismo consecravit; sive quod de quin-
que panibus quingque millia hominum
satiavit—Serm. in Epiphania, 136 de
Temp. opus spurium inter Op. S. Aug.
tom. y. col. 244, A. in Append. Ed.
Ben. (aliter Serm. 29 de Temp.) }

n [Ordo Romanus de divinis Offi-
ciis, in Vigilia Theophanie; (to the
same effect as the citation in the last
note); ap. Hittorp. de div. Off. p.
15, D. ‘he editor has not found the
passage of Bede in Lue. 2. ]

° [The words which follow are the
Antiphone ad Magnificat in the second

vespers of the Epiphany in the Roman
Breviary ; the Antiphone ad Benedictus
in the Lauds is, Hodie ccelesti sponsa
juncta est ecclesia, quoniam in Jordane
lavit Christus ejus crimina: currunt
cum muneribus Magi ad regales nup-
tias, et ex aqua facto vino letantur con-
vive, alleluia. }

P [ubi supr. ]

4 [Amalarius Fortunatus de Eccle-
siasticis Officiis, lib. iv. (cap. 33. De
Theophania) cap. 34. de Octavis Theo-
phani, ap. Hittorp. de Div. Off, pp.
213, 215.]

τ (Ivo Carnotensis Episc. Serm. x.
de Epiphania. Op. pars ii. Paris 1647. ]

s [Menologium Grzecum pars ii.
pp. 86, 87. Urbini, 1727; in this edi-
tion Jan. 6 is entitled simply Baptis-
mus Domini nostri Jesu Christi; Jan.
7, Synaxis Sancti et gloriosi prophete
Joannis Baptiste. ]

ON THE COLLECTS, EPISTLES, AND GOSPELS. 75

virtue of baptism that Christ instituted this day in Jordan, First
to illuminate them that were before in darkness*. It is the ΒΕΈΞΕΒ:
Church

reason why St. Cyrily, and other ancient catechists, direct
᾿ δά αν 4 g ἴ 2 pleased not
and entitle their institutions ad Illuminatos et Illuminandos. Pope Leot,
- - ‘ 5 2 who wrote
Nazianzen’s Oration in Sancta Lumina. Sanctus luminum sono de.
oa
dies (saith he) ad quem pervenimus, quemque hodie divino bene- ae ae
: : os ot. . stle agains
ficio celebravimus, Christi mei, hoc est vere Lucis, omnem homi- it to all the

nem in mundum venientem illuminantis, baptismum pro principio b'shors of

Sicily.
habet. Whereupon it was their custom in that Church for Vide An-
: : : tiq. liturg.
the more glorious solemnity of this great feast, and for the joctace

expression of that high and heavenly joy which they con- ee
ceived from it, to adorn their public churches with a great =~
number of lights and tapers when they came to perform and
celebrate their service upon it. So Naz.in his Oration upon

St. Basil#, speaking of Valens the Arian emperor, Nam in die
luminum (says he) quando populus omnis in Ecclesiam con-

venit, ingressus et ipse, ubi ordinem psalmodie, ceremonias rite
celebratas, aras omni decore ac reverentia cultas, populum
denique divino cultut assistentem vidit, admiratus est, &c.

But it has always been the custom of the Latin Church The Gos-
to attribute unto this day (as here our Church doth) the ?*
adoration of the wise men, and in their persons the manifest-
ing of God’s only-begotten Son to us that were Gentiles.
Eminet, says Rupertus’, et precipuum est, quod hoc die Chris-
tus a Magis adoratus est ; whereby it pleased God to take the

t [S. Leo, Epist. xvi. (ser. Oct. 21.
A.D. 447) ad universos Episcopos per
Siciliam constitutos, Op. tom. i. fol.
716, sqq. |

" [This marginal note added to the
original is translated from Vanderhare’s
Antiquitatum Liturgicarum Arcana,
vol. i. p. 329.]

x [The first eighteen Catecheses (or
Institutiones) are entitled τῶν φωτιΐ-
τομένων. The last five or nine μυστα-
ywryikal, πρὸς τοὺς νεοφωτιστούς. See
S. Cyrill. H. Op., p. 16, &c., and p.
306. ]

Σ [ἡ γὰρ ἁγία τῶν φώτων ἡμέρα,
εἰς ἣν ἀφίγμεθα, καὶ ἣν ἑορτάζειν ἠξιώ-
μεθα σήμερον, ἀρχὴν μὲν τὸ τοῦ ἐμοῦ
Χριστοῦ βάπτισμα λαμβάνει, τοῦ ἀλη-
θινοῦ φωτὸς, τοῦ φωτίζοντος πάντα ἄν-
θρωπον ἐρχομένον εἰς τὸν κόσμον.---8.
Gregor. Nazian. Orat. 139, in Sancta
Lumina, cap. 1. Op. tom. i. p.677, A.]

z [eis yap τὺ ἱερὸν εἰσελθὼν μετὰ
πάσης“ τῆς περὶ αὐτὸν δορυφορίας. ἦν δὲ
ἡμέρα τῶν ᾿Επιφανιῶν, καὶ ἀθροίσιμος
. ++. ἄξιον δὲ μηδὲ τοῦτο παραδραμεῖν,
ἐπειδὴ γὰρ ἔνδον ἐγένετο, καὶ τὴν ἀκοὴν
προσβαλούσῃ τῇ ψαλμωδίᾳ κατεβρον-
τήθη, τοῦ τε λαοῦ τὸ πέλαγος εἶδε, καὶ
πᾶσαν τὴν εὐκοσμίαν ὕση τε περὶ τὸ
βῆμα καὶ bon πλήσιυν, ἀγγελιικὴν μᾶλ-
λον ἢ ἀνθρωπίνην, τὸν μὲν τοῦ λαυῦ προ-
τεταγμένον, ὄρθιον... ἐστηλωμένον, ἵν᾽
οὕτως εἴπω, θεῷ καὶ τῷ βήματι, τοὺς δὲ
περὶ αὐτὸν ἐστηκότας ἐν φόβῳ τινὶ καὶ
σεβάσματι, ἐπειδὴ ταῦτα εἶδε... ἔπαθέ
τι ἀνθρώπινον, σκότον καὶ δίνης πληροῦ-
ται τὴν ὕψιν καὶ τὴν ψυχὴν ex τοῦ θάμ-
Bovs.—S. Gregor. Nazian. Orat. 43, in
laudem Basilii, cap. 52. Op. tom. i. p.
808, E. 809, A.]

* (Rupert. de div. Officiis lib. iii.
cap. 26. Op. tom. iv. p. 39, b.]

First

SERIEs.

The
Collect.

The
Epistle.

76 NOTES ON THE BOOK OF COMMON PRAYER.

heathen also for His inheritance, Psalm ii. He that made
God and Man to be one Christ, made also the Jew and the
Gentile to be one people, even His own. And for this it is,
that the office of the day runs chiefly upon this story; a
story no less full of wonder than of joy. And it contains
many things, Que sunt erudite quaestionis, de quibus nos ali-
quot in hune diem conciones formavimus, eas consule®,

Vide que scripsit Casaub. super hoc Fest. in Exercit. ex.
2. no. 10. § 37. p. 187, 188°.

De Dominicis post Epiphaniam.

The offices of the Sundays which follow the Epiphany until
Septuagesima Sunday, are of the same argument with the
Jpiphany itself, all belonging to the manifestation of Christ,
and to the end for which He was made known unto the sons
of men.

Dom. 1. post Epiphaniam.

The first Sunday after the Epiphany.| The end is wt qua
oculis carnis apparebat purus homo, oculis cordis credatur verus
Deus, that He which came into the world in the form of a
man, may be believed also to be the Son of God; and ac-
cording to this belief, that He may receive worship and ser-
vice from us both as God and man, as He was adored of the
wise men.

In which regard, most piously and very appositely hath the
Church expressed that desire which should be in all men, by
the collect of this day; that with the wise men of the east,
we may see first and perceive what we ought to seek and do,
and then while we are a-seeking, as they were, that we may
have grace and guidance faithfully and devoutly to perform
the same (as they also did) through Christ, &e.

The Epistle exhorts us to make a spiritual use of their mys-

b [These last words de quibus, &c., vol. i. p. 1.) Appendix 1. on the same
have been written by Cosin after the text, at Durham House 6 Jan. Die Do-
rest of the note, with differentink; the minico, 1622-[23,] (ibid. p. 325.)]
sermons referred to are Serm. i. on Matt. ¢ [Isaac. Casauboni Exercitationes
ii. 1, 2, preached at S. Edward’s in in Baronium, Exerc. ii. No. xi. (an. 1,
Cambridge, Jan 6. 1621-[22] (Works, n. 36.) pp. 166, sqq. Genev. 1655. ]

ON THE COLLECTS, EPISTLES, AND GOSPELS. rir

terious offerings, and especially of myrrh; which signifieth First
very rightly the mortifying of the flesh, and the offering up _ SERIES
of our bodies as an holy sacrifice to God.

The Gospel belongeth properly to the manifestation of The

Christ to the doctors of the Jews; and continues on the θέρει
story of His life, from His birth to His time of infancy in
order; withal declaring that He was both God and man:
man, in being made subject to His father and His mother,
-- δ came down to Nazareth and was obedient unto them.
God, in going about His Father’s business, and disputing
with the old doctors while He was yet in His nonage, which
as man He could not possibly have done. So here’s one Epi-
phany more.

The fifth Sunday after the Epiphany. Gospel. But while
men slept his enemy came and sowed tares.| See Ridley’s
View, p. 184, 185°.

De origine Septuagesime, &c.

In Concilio Altisiodorensi, canon 2°. Statutum fuit, ut pas-
tores Ecclesiarum, statim post Epiphaniam mitterent nuncios
ad omnes Ecclesias, qui prenunciarent venturam Quadragesi-
mam, ut se pararent ad jejunium. Unde credibile est, relictam
nobis esse Septuagesimam, Sexagesimam et Quinguagesimam,
in quibus Ecclesia futurum jejunium annunciat.

Septuagesima Sunday. Gospel. He went out about the
eleventh hour, &c.] Yet let no man presume till the last
hour. See an excellent passage to this purpose in Sir Thom.
More’s book of Comfort in Tribulation, book 11. chap. 5.
p. 11748.

ἃ [A View of the Civil and Eccle-
siastical Law; and wherein the prac-
tice of them is streitned, and may be
relieved within this land. By Thomas
Ridley, knight, and doctor of the civil
law. The second edition, by J. G.,
Master of Arts. Oxford, 1634. The
passage referred to is the original holi-
ness and the gradual degeneracy of
religious houses. }

€ [The words of the canon are: Ut
omnes presbyteri ante epiphaniam mis-
sos suos dirigant, qui eos de principio
quadragesimz nuntient, et in ipsa epi-
phania ad populum indicent.—Cone,
Autisiodor., (A.D. 578.) can. 2, Con-

cilia, tom. vi. col. 645, A. ]

f [The chapter is on ‘‘an objection
concerning them that turn not to God
till they come to the last cast.” The
work is entitled ‘‘ A dialogue of com-
fort against tribulation made in the
year of our Lord 1534, by Sir Thomas
More, knight, made while he was pri-
soner in the tower of London, which
he entitled thus as followeth, A Dia-
logue of comfort against Tribulation
made by an Hungarian in Latin, and
translated out of Latin into French,
and out of French into English.”” The
references are made to the edition of
Sir T. More’s Works, London, 1587. }

78 NOTES ON THE BOOK OF COMMON PRAYER.

First
SERIES.

The first day of Lent.| De observatione Quadragesime.

Nos unam Quadragesimam, secundum traditionem apostolo-
rum, toto anno, tempore nobis congruo jejunamus. S. Hieron.
in ep. ad Marcell. adv. Montanums.

The Epistle. With fasting, weeping, and mourning ; rend
your hearts, &c.]

See Sir Thom. More’s book of Comfort in Tribulation,
cap. 6, 7".

The first Sunday in Lent. The Gospel, Matt. iv. 1.]

Evangelium hoc duabus potissimum causis huic Dominica
assignatum est. Primo, ut nos Christiani statim in exordio
Quadragesime certum fundamentum et objectum jejunii nostri
1 [Deinde.] in Christo haberemus. Secundo', ut admoniti simus, adversus
invidiosos insultus diaboli, qui, ut hic patet, tunc vel maxime
savit, quando illius potestati nos per jejunium subtrahere inci-
pimus. Fer. in Jon., c. 1.

Cur in Ecclesia huic 1 Dom. Quadr. assignatum sit hoc
Evangelium, quilibet vel ex sese intelligere potest. Aigrotus
pharmacum aliquod amarum sumpturus minus abhorret, quando
videt medicum delibare id prius, §c. Idem. Serm. 5. in 1
Dom. Quadrag*.

The Second Sunday in Lent. The Gospel. And behold a
woman of Canaan.] This woman betokeneth holy Church,
that asketh help of our Lord for simple uncunning souls,
that are travailed with temptation of the world, and cannot
speak perfectly to God, by fervour of devotion ne brenning’
love in contemplation. And though it seem that our Lord
make danger first, because they are as it were aliened from
Him, nevertheless, for the great trouth and faith of holy
Church, He granteth to her all she will. And so are these
simple souls that trowen stedfastly, as holy Church troweth,
and putten them fully in the mercy of God, and maken

2 [i.e. nor
burning. ]

& [S. Hieron., ep. 41. ad Marcellam.
Op. tom. i. col. 187, A. Toto nobis
orbe congruo, is the reading of Val-
larsius. |

h [The chapters are of “an objec-
tion to them, that say tribulation of
penance needeth not, but is a super-
stitious folly ;” and ‘* What if a man
cannot weep, nor in his heart be sorry
for his sins.” —Sir Τὶ More’s Works, pp.
1174—2177.]

' [Jonas propheta per quadragesi-
mam .. pro concione.. una cum evan-
geliorum ejusdem temporis ad eundem
applicatione, explicatus. Exordium.
Dominica Invocavit (i.e. prima). Feri
Opuscula Varia, p. 176. Lugd. 1567. ]

k [ Postille sive conciones in epist.
et evang. que ab adventu usque ad
pascha in ecclesia leguntur, interprete
M. J. Gunthero, pars ii, fol. 22.
Antw. 1563.]

ON THE COLLECTS, ΒΡΙΒΤΙΕΒ, AND GOSPELS, 79

them under the sacrament and laws of holy Church, made
safe through prayer and trouth of her mother the Church.
Hilton, in Scala Perfectionis, part ii. cap. 10).

Monday before Easter. The Eyistle, Isa. Ixiii. 1.1 Ep.
Wint. Serm. 17. de Resurrectione™.

Easter-day. Festum Principale.])

Monday in Easter Week. But their eyes were holden that
they should not know Him.| The Gospel. “ Note this, that
nobody knew Christ at His rising, neither Mary Magdalene
nor the disciples. For who would ever have thought, it
could have been He? He was put to death, and put into
His grave to boot. This party is alive, and alives like.”
Wint. 570°.

Trinity Sunday. Collecta.| Κ΄. Paulus in 1 ep. ad Timoth.,
cap. 2, facit quatuor quasi genera sive partes orationis, cum ait,
Jieri obsecrationes, orationes, postulationes, et gratiarum actiones
pro omnibus hominibus, &c. Que omnia tn ista oratione de
sancta Trinitate, et sic in similibus collectis exprimuntur. Nam
cum dicimus ; Omnipotens sempiterne Deus, oratio est, cum ad-
dimus Qui dedisti famulis tuis in confessione vera fidet eterne
Trinitatis gloriam agnoscere, gratiarum actio est; cum adjun-
gimus, Tribue, quesumus, ut ejusdem fidet firmitate ab omnibus
semper muniamur adversis, postulatio est; cum concludimus,
Per Dominum nostrum, obsecratio est. S. Th. 2, 2a. ῳ. 83.
ar. 17°.

First Sunday after Trinity. The Gospel. But now he is
comforted, and thou art punished.| See Sir Th. More’s 2nd.
book of Comfort in Tribulation, chap. 16, near the end,
p. 1201, 1199.

Between us and you there is a great space, §c.] “No
habeas corpus from death, and no habeas animam out of hell;

1 [Scala Perfectionis, (by Walter
Hylton, a Carthusian, fl. c. 1400,)
imprinted at London... by Julian
Notary . .. 1507, (first printed in
1494, by order of the Lady Mar-
garet. See Ames and Herbert, vol. i.

» [Bp. Andrewes, Serm. 17 on the
Resurrection, (p. 570. ed. fol.) Works,
vol. 111. p. 61.]

ο (S. Thom. Aquin., Summa Theol.
pars secunda secunde, quest. 83. art.
17, where the same in substance is

p. 120.) ]

m [Bp. Andrewes’ Serm. 17 on the
Resurrection, is on the first three verses
of this chapter. Works, vol. iii. p. 60.]

said. |
P [Sir T. More’s Works, p. 1201,
A—D. p. 1199, D, E.]

First

SERIES.

80 NOTES ON THE BOOK OF COMMON PRAYER.

you must let that alone for ever; when you are in, there you
-must perish; no getting out again.” Wint., p. 5694,

The twelfth Sunday after Trinity. Collect. Giving unto
us that, that our prayers do not presume to ask.| The 16th
exception of the Surveyor’.

The fourteenth Sunday after Trinity. Collect. Give unto
us the increase of faith, hope, and charity.| Virtutes Theolo-
gice, 1. Fides. 2. Spes. 3. Charitas’.

The Epistle. They truly that are Christ's have crucified the
Jlesh, §e.) Vide Epi. Winton. Serm. 5. de Peenitentia, p.217';
Sir Tho. More, Trib., 1158"; Mendoza, zz Reg. 1. p. 148, de
mortificatione propria, et p. 269*; Wint., Conc., p. 390%.

The fifteenth Sunday after Trinity. But rather seek first the
kingdom of God.| Vide Ep. Wint., Serm. 1. de Poenitentia,
p. 1805, et retro.

First
SERIES.

Rubric after the Twenty-fifth Sunday after Trinity.

If there be any more Sundays before Advent Sunday, to
supply the same, shall be taken the service of some of those Sun-
days that were omitted between the Epiphany and Sexagesima.]

Pascha modo propius, modo longius abest ab initio anni. Pro
hac itaque diversitate crescit vel decrescit tempus quod est ab
Epiphania usque ad Septuagesimam, ita ut modo plures modo
pauciores sint Dominica ; et quidem quia plures quam sex inci-
dere in illud tempus non possunt, idcirco in Liturgia nostra

quinque® sunt ad minimum descripte.

Cum vero ea est brevitas

illius temporis, ut he sex obtinere locum suum non possunt, tum

4 [Bp. Andrewes, Serm. 17 on the
Resurrection, (p. 569, ed. fol.) Works,
vol. iii. p. 65. ]

τ [“ Whether this prayer be evi-
dently grounded upon the word of
God.” p. 57, 58.]

53 [ They that are Christ’s, &c. “" Fast-
ing is one of the nails of the cross,” &c.
Bp. Andrewes, Serm. 6 of Repentance
and Fasting, (p. 217, ed. fol.) Works,
vol. i. p. 380. ]

τ [Sir T. More’s Works, book i. ὁ.
16, p. 1158, H.]

« (Cruor sacrificii suffusus, sive in
typum Dominice passionis, sive in
typum proprie mortificationis, victi-
mam Deo efficit gratiorem.—Franc. de
Mendoza, Comment. in iv. Libros Re-
gum. In lib. i. cap. 1. num. 4. § 6. p.

148, E. Lugd. 1656.]
* [See Ibid. num. 24. ὃ 2, 3. p.269,A.]
y [**Count yourselves dead to sin.
And this we do, when there is neither
action, nor affection, nor any sign of
life in us toward sin; no more than of
a dead body: when as men crucified
(which is not only His death, but the
kind of His death too) we neither move
hand nor foot towards it.’”’—Bp. An-
drewes, Serm. 1, on the Resurrection,
(p. 890. ed. fol.) Works, vol. ii. p. 200. ]
z (“The time of God’s querite is pri-
mum querite,’”’ S&c.—Bp. Andrewes,
Serm. 1. of Repentance and Fasting,
(p. 180. ed. fol.) Works, vol. i. p. 318. ]
® [The Collect, Epistle and Gospel
for the sixth Sunday after Epiphany
were not added till 1662. ]

ON THE COLLECTS, EPISTLES, AND GOSPELS. 81

que hic supersunt officia, ea transeunt in illud tempus, quod est
a Pentecoste usque ad Adventum. Fit enim quodam veluti jure
accrescendi et decrescend1, ut quantum unt horum duorum tem-
porum vel accedit, vel decedit, tantum altert quoque vel accedat,
vel decedat.

DE FESTIS SANCTORUM DIEBUS PRAEFATIO.

Inter festos dies qui S. Trinitati quotannis celebrantur, atque
dedicantur, plereque Festivitates (sic enim veteres quoque lo-
quuntur) Deipare Virginis, Apostolorum, Martyrum, aliorum-
que Sanctorum, velut pulchre quedam in eodem celo stelle, vel
annulo gemme lucentes interseruntur. Ejusmodi feri@ com-
plures, partim propter venerandam antiquitutem multis retro
seculis institute, magnoque piorum consensu hactenus observate
durant: partim ob communem utilitatem, que inde ad nos reddit,
in Ecclesia non tantum nostra, sed etiam universa retinentur.
Etenim nostri profectus causa, ut magnus ille ait Basilius”, cele-
branda est Sanctorum memoria, non quod illi nostris indigeant
laudibus, sed quia nos ipsorum vite historia et commemoratione
adjuvaremur. Greg. Naz. Veritatis Martyribus Festa instau-
ramus, ut cum eorum certamina veneramur, eorum quoque pieta-
tem veneremur. S. Augustinus', Natalitia Sanctorum cum so-
brietate celebrate, ut imitemur eos qui pracesserunt, et gaudeant
de vobis, qui orant pro vobis, ut benedictio Domini in aternuin
maneat super vos. Habemus hic ex ore duorum vel trium pro-
batorum testium quid vetus Ecclesia de Sanctis, eorumque fertis
et cultu senserit, docuerit, observarit. Quo magis cavendus est
error Vigilantianorum, jam olim quidem juste damnatus, sed in-

feliciter hoc seculo a Calvinistis et Purttanis renovatus, quo multi

per insignem temeritatem, ne dicam impietatem, Sanctorum ho-
nori nihil non detrahunt, et illorum ferias tot seculis receptas,
magnaque religione in honorem ipsius Dei observatas, privata

Ὁ [od yap δὴ ἐκείνοις χρεῖα προσθήκης Op. tom. il. Ρ. 148, A.]
εἰς εὐδοκίμησιν, ἀλλ᾽ ἡμῖν τοῖς ἐν τῷ © [τοῖς μάρτυσι Tis ἀληθείας πανη-
βίῳ ἀναγκαία a μνήμη διὰ τὴν μίμησιν. γυρίζοντες, ἵ iv ὧν τοὺς ἀγῶνας τιμῶμεν,
“Ὥσπερ γὰρ τῷ πυρὶ αὐτομάτως ἕπεται μιμώμεθα καὶ τήν εὐσέβειαν.---ὃ. Greg.
τὸ φωτίζειν, καὶ τῷ μύρῳ τὸ εὐωδεῖν, Naz. Orat. xiv. § 12. Op. tom. i. p.
οὕτω Kal ταῖς ἀγαθαῖς πράξεσιν, ἀναγ- 265, C.) ὲ
καίως ἀκολουθεῖ τὸ ὠφέλιμοι".----ϑ. Basil. a(S. Aug., Enarr. in Psal. 1xxxviii,
Homilia xviii. in Gordium Martyrem. ὃ 14. Op. tom. iv. col. 954, C,]

COSIN. G

First
SERIES,

First
Series.

82 NOTES ON THE BOOK OF COMMON PRAYER.

abrogant authoritate. Quod certe qui faciunt, aut probant,

————— ipsum Deum in electis suis persequuntur, nec intelligunt illud,

Ps. cl. 1.
Vulg.

Why it is

assigned to

this day,

The eon-
nexion of

Laudate Dominum in Sanctis Ejus.

St. Andrew’s day. The Collect, Epistle, and Gospel.| | This
feast is the first day in order that the Church doth celebrate
in memory and imitation of the saints, because St. Andrew
was the first disciple whom Christ ealled to follow Him. And
the Collect, Epistle, and Gospel, do accordingly propound
unto us the very first duties and offices of a Christian man,
as are to believe with the heart, and to confess with the
mouth that Jesus is the Lord, &c. Believe we cannot unless
we hear, hear we cannot unless we have a preacher, and a
preacher we cannot have unless he be sent.

Among them that were thus called and sent, St. Andrew
was the first; and therefore was this epistle chosen for this
day, like as the collect and gospel are, which tell us that the
first and chief virtues that we are to imitate in the apostles is,
readily to obey the calling of our Saviour, and give ourselves
over to the obedience of His holy will, as they did. Our call-
ing and theirs are much alike; theirs from their nets, at which
Christ found them busy, and ours from worldly cares and im-
pediments, which we must first leave before we can become
servants and followers of Christ.

Festum S. Andree Apostoli. The Collect. O sanctum et mag-
num prompte obedientia studium in primis Apostolis. Vocamur
et nos etiamnum a Christo, si non ad piscandos homines, quod
ministrorum verbi et pastorum est proprium, at certe quidem ad
relinquenda retia et abjicienda impedimenta, que nos avocant a
negotio salutis eterna. Quod si pauci cum Andrea relinquunt
retia, licet a Christo vocentur, pauciores cum eo Crucem amant,
et suam in Cruce gloriam statuunt. Andreas enim crucifixus est
propter Dominum A, 62°. regnante Nerone.

festum Thome Apostoli.| The Epistle. Multum debemus
Thome et Apostolis qui sacrosancta fidei et Evangelica doctrine
fundamenta nobis toto orbe jecerunt ; qui vero Patres et Prin-
cipes populorum, Christique Testes ac Pracones precipui existi-
terunt. Igitur Apostolice Doctrine successus, quod super pe-
tram Christum templum spirituale construxerint, in Epistola
predicatur.

St. Andrew’s day was for the Apostle’s office, and this next

ON THE OFFICE OF THE HOLY COMMUNION. 83

First
SERIES.

day in the order of the year, to shew the success and the ex-
ercise of their office.

The Conversion of St.Paul. Why this Gospel is appointed
to be read upon this day. Cum cb alia multa, tum ob pauper-

the former
epistle and
feast day
4 3 - Ξ : to this.
tatem pracipue et contemptum mundi laudatur δ᾽. Paulus, qui ut
Christum lucrifaceret reliquit omnia et se pro stercore deputavit®.
St. Michael and all angels. Collect. Vverlasting God,
which hast ordained and constituted the services of all angels
and men in a wonderful order.] The seventeenth exception

of the Surveyor’,

ON THE OFFICE OF THE HOLY COMMUNION.

Ὁ. W "Ὁ. “ De apparatu ante eucharisiiam faciendo.

« Post finitam primam partem liturgie (quam olim Missam
Catechumenorum vocabant) jam nostro more sequitur concio :
concionem tertia hec que subsequitur eucharistie peragende
forma. fecte concio peragitur ante eucharistiam. Notandum
tamen in veteri et primeva ecclesia concionem primo mane ha-
bitam fuisse (quam tractatum nuncupabant), ad quam cum
Christianis audientes, energumeni, Judai, Hihnici, promiscue
admitiebantur: et istis egressis, vel exactis, post traciatum,
pergebatur ad secundam liturgie partem, Missam Catechume-
norum dictam, eam scilicet quacum nos incipimus. Sed iliis
initium erat, Venite exultemus: nobis confessio publica gene-
ralis propter male abolitas publicam ἐξομολόγησιν, et priva-
tam auricularem. Tertio, ipsis catechumenis exactis, ad sacram
Synaxim, i.e. εὐχαριστίαν, soli ti, qui erant a scelere puri et
baptizati, se recipiebant ; qua ideo dicta est Missa Sanctorum,
Que omnia aperte mandantur fiert secundum ordinem predic-
tum. Can. 19. Concil. Laodic.® ”

Rubrics. So many, &c.... before the beginning of morning
prayer, or immediately after. |

Whereupon is necessarily inferred a certain distance of

e [The note-mark * is at the begin-
ning of the Gospel of this day, but the
note itself is not now in the book; there
is no interposed leaf here nor in any of
the following spaces for several leaves. }

TONE hether this prayer be evi-
dently grounded upon the word of
God.” p, 58, sqq. |

& [περὶ τοῦ, δεῖν ἰδίᾳ πρῶτον μετὰ τὰς

ὁμιλίας τῶν ἐπισκόπων, καὶ τῶν κατη-
χουμένων εὐχὴν ἐπιτελεῖσθαι" καὶ μετὰ
τὸ ἐξελθεῖν. τοὺς κατηχουμένους, τῶν ἐν
μετανοίᾳ τὴν εὐχὴν. γένεσθαι" καὶ τού-
των πρ οσελθόντων ὑπὸ χεῖρα, καὶ ὗπο-
χωρησάντων, οὕτως τῶν πιστῶν τὰς
εὐχὰς γίνεσθαι.---(οπο. Laod., (cire.
364.2) can. xix. Cone. tom, i. col. 1458,
C.]

G2

First

SERIES.

84 NOTES ON THE BOOK OF COMMON PRAYER,

time between morning prayer and high service. A rule
which is at this time duly observed in York and Chichester",
but by negligence of ministers and carelessness of people
wholly omitted in other places.

And if any of those be an open and notorious evil liver.)

“ No small punishment” (saith St. Chrysostom to those that
ministered the communion in his time) “ hangeth over your
heads, if knowing any man to be wicked, you suffer him to
be partaker of this table. His blood shall be required at
your hands. If he be a captain, a consul, or a crowned king
that cometh unworthily, forbid him and keep him off; thy
power is greater than his. If any such get to the table, reject
him without fear. If thou darest not remove him, tell it me,
I will not suffer it. I will yield my hfe rather than the
Lord’s Body to any unworthy person; and suffer my blood
to be shed, before I will grant that sacred Blood to any but
to him that is worthy.” St. Chrysost., Hom. Ixxxi. in Matt.
KXxvi.!

2 τι Tf any person be a notorious and open evil liver, δ).
‘Our law in England will not suffer the minister to judge any
man a notorious offender, but him who is convicted by some
legal sentence.”’

And not him that is obstinate.|

2° τ “Tt seems, he may rather make open protestation
of his obstinacy, than repel him with safety, by the common
law.”

4 [At this time observed in some αὐτοῦ ἐκ τῶν χειρῶν ἐκζητηθήσεται τῶν

cathedrals, as at Winchester and Wor-
cester, on Sundays; Grindall in his in-
junctions, as archbishop of York, A.D.
1571, ordered *“‘the minister not to
pause or stay between the morning
prayer, litany, and communion; but to
continue and say the morning prayer,
litany, and communion, &c, together,
without any intermission; to the end
that the people might... not depart
out of the church, during all the time
of divine service.”’——-Wilkins’ Concilia,
vol. iv. p. 269. ]

i [οὐ μικρὰ κόλασις ὑμῖν ἔστιν, εἰ συ-
νειδότες τινὶ πονηρίαν συγχωρήσητε με-
σασχεῖν ταύτης τῆς τραπέζης. τὸ αἷμα

ὑμετέρων. κἂν στρατηγός τις ἢ, κἂν
ὕπαρχος, κἂν αὐτὸς 6 τὸ διάδημα περι-
κείμενος, ἀναξίως δὲ προσίῃ, κώλυσον,
μείζονα ἐκείνου τὴν ἐξουσίαν ἔχεις...
ἀλλὰ κἂν ὑπὸ ἀνοίας ἐκεῖνος ἔρχηται
μεθέξων, κώλυσον, μὴ φοβηθῇς . .. εἰ δὲ
αὐτὸς οὐ τολμᾷς, ἐμοὶ πρόσαγε, οὐ συγ-
χωρήσω ταῦτα τολμᾶσθαι. τῆς ψυχῆς
ἀποστήσομαι πρότερον, ἢ τοῦ αἵματος
μεταδώσω τοῦ δεσποτικοῦ παρὰ ἀξίαν"
καὶ τὸ αἷμα τὸ ἐμαυτοῦ προήσομαι πρό-
τερον, ἢ μεταδώσω αἵματος οὕτω φρικώ-
δους παρὰ τὸ προσῆκον.---ὃ. Chrysost.
in Matt. xxvi. Hom. 82. (al. 88.) ὃ 6.
Op. tom. vii. p. 788, C. 790, B.]

Se ee ee eee

a

a eo

ON THE OFFICE OF THE HOLY COMMUNION.

OF THE ALTAR OR COMMUNION TABLE.

In King Edward’s first service-book, the word altar was
permitted to stand, as being the name that Christians for
many hundred years had been acquainted withal. Therefore
when there was such pulling down of altars, and setting up
of tables at the beginning of Queen Elizabeth’s reign, she
was fain to make an injunction* to restrain such ungodly
fury, (for which, St. Chrysostom says, the Christians in his
time would have stoned a man to death, that should have
but laid his hands upon an altar to destroy it. Hom. liii. ad
Pop. Antioch.' Siquis vellet hoc altare subruere, nonne illum
lapidibus obrueretis ? &c.) and appointed decent and comely
tables covered to be set up again in the same places where
the altars stood; thereby giving an interpretation of this
clause in our communion-book. For the word table here
stands not exclusively, as if it might not be called an altar,
but to shew the indifferency and liberty of the name; as of
old it was called Mensa Domini as well as Altare Domini, the
one having reference to the participation, the other to the
oblation of the eucharist. There are that contend, how it
was the intent and purpose of our Church at this Reforma-
tion, to pull down and wholly extinguish the very name of
an altar; but all their reasons being only the matter of fact
that altars were then pulled down, and this place of the
liturgy that here it is called a table; we answer, that the
matter of fact proves nothing, being rather the zeal of the
people that were new come out of the tyranny that was used
in Queen Mary’s time™. But if this were not by order of
the Church, or according to the intent and meaning of the

x [Injunctions given by the queen’s
majesty ... Anno Domini 1559, for
tables in the church. Wilkins’ Concilia,
vol. iv. p. 188. ]

ΕΓΒ. Chrysost. Op. Latine, ed. Par.
tom. v. p. 188, D. The whole of this
homily is extracted from the 7th Hom.
on the Romans. The words in the
original Greek are Ei πῦρ καὶ δίκελλάν
Tis λαβὼν, τοῦτον καθήρει καὶ ἐνεπίμπρα

τὸν οἶκον, καὶ τοῦτο κατέσκαπτε τὸ θυ-
σιαστήριον, οὐκ ἂν λίθοις ἔκαστος αὐτὸν
ἔβαλλε τῶν παρόντων ὡς ἐναγῆ καὶ πα-
pdévowov.—Hom. vii. in Rom. ὃ 6. Op,
tom. ix. p. 490, E.]

m [ Six lines are crossed out here, and
the words ‘‘ But if this were not’’ are
inserted by Bp. Cosin to make a begin-
ning of the sentence in lieu of those
crossed out. |

First
SERIES.

First
SERIES.

86 NOTES ON THE BOOK OF COMMON PRAYER.

Church and State at the Reformation, how came it to pass
then that from that day to this the altars have continued in
the kings’ and queens’ households after the same manner as
they did before? They never dreamt there of setting up any
tables instead of them: and likewise in most cathedral
churches, how was it that all things remained as they did
before, but only that the court and governor of those places"
... and therefore were more likely to know the true intent
and meaning of our Church, by letting the altars stand still
as they had done before. And it will be worthy the noting
that no cathedral church had any pulling down, removing,
or changing the altar into a table, no more than in the
court’, but in such places only where deans, and bishops,
and prebends were preferred, that suffered themselves more
to be led by the fashions which they had seen at Strasburg
in Germany, and Geneva in France, and Zurich in Switzer-
land, than by the orders of the Church of England established,
and ‘continued in her majesty’s family, the likeliest to under-
stand the meaning of the Church and State of any other
place. Therefore they that will not either endure we should
have, or they that will not believe we have, any altar allowed
and continued in our Church (howsoever as it is here, and as
it is in most of the fathers sometimes called a table,) let them
go to the king’s court, and to most of our cathedral churches,
and enquire how long they have stood there and kept that
name only, as being indeed the most eminent and the most
usual among Christians. The Greeks ever called it θυσια-
στήριον, as the Hebrews called it misbeach, which is properly
an altar to sacrifice upon. The Latins called it altare, from
the form or site of it, because it stood high in the uppermost
part of the church; or ara, quasi ansa, as Varro? interprets
the word, because the priest was ever wont, at the time of
his ministration, to take hold of the altar, arasque tenentem4.
So it was among the Jews and heathens. But among the
Christians there is some question made how long they have
had altars in use. For Philo Judeus de Vit. Contempl., telling

[A line is crossed out here. ] bius, Saturnalia, lib. iii. ο. 2.]
° [A word is crossed out here. } 4 [Virg. Asn, iv. 219.]
P [In his lost work, Antiquitates re- τ | Cosin refers to the account of the

rum divinarum, lib. 5, cited by Macro- Therapeute of Egypt, in Philo de Vita

ON THE OFFICE OF THE HOLY COMMUNION. 87

of the ancient meetings and sacred offices of the Christians,
makes no mention of any altars or sacrifices that they had,
nor Tertullian neither in his Apologeticus, where he writes
of all such matters: and we read also how the Christians
were upbraided with it, that they had neither temples nor
altars, Cecilius apud Minutium Felicem:; so that it should
seem they had no altars at all. But these seemings are easily
answered. And first, it is most certain that ever since the
Clementine Constitutions, (lib. vii.") and the Canons of the
apostles were made", and Dionys. Areopag. wrote*, (which
are all three very ancient, though uncertain for their times,)
the Christians used altars. If the decretal epistle of Evaristus
be true, there’s a canon for the consecration of altars’; but
extra omnem aleam, we find it in Tertullian de Peenitentiaz,
where, describing the ancient order of public penance in the
Church, he saith it was presbyteris advolvi, aris adgeniculart
omnibus fratribus legationem sue deprecationis injungere. After
hime St. Cyprian, lib... epist..9%; hb. 11..ep.2°5 lib. im. ep.

Contemplativa (Op. tom. ii. p. 471, &c.
ed. Lond. 1742), out of which Euse-
bius (Eccl. Hist. ii. 17) made long
extracts, understanding that the Chris-
tians of the apostolic age were described
therein, and so applying the description
to them; the Therapeutz are now more
generally believed to have been Jews. |
5 [Cecilius asks respecting the
Christians, ‘‘ Cur etenim occultare et
abscondere quidquid illud colunt mag-
nopere nituntur?~cum honesta semper
publico gandeant, scelera secreta sint?
cur nullas aras habent, templa nulla,
nulla nota simulachra, nunquam pa-
Jam logui, nunquam libere congregari,
nisi id quod colunt et interprimunt, aut
puniendum est aut pudendum ?”—M.,
Minucius Felix, Octavius, p. 91. Lugd.
Bat. 1672. See Orig. contr. Cels. viii.
17, and the Benedictines’ note on it, in
which other similar passages are col-
lected. Op. tem. i. p. 754, 755. }

Ὁ [e.g. Constit. Apostolorum (sive
Clementine), Jib. viii. c. 12, of διάκονοι
προσαγέτωσαν τὰ δῶρα τῷ ἐπισκόπῳ
πρὺς τὸ θυσιαστήριον.--- (Π01118, tom.
i. col. 473, A. ]

ἃ {Canon. Apost. ii. εἴ τις mpoce-
νεγκῇ ἕτερά τινα ἐπὶ τὸ θυσιαστήριον,

«.7.A.—Ibid. col. 25, B.]

* [Dionys. Areop. de Eccles. Hier-
archia, cap. 3. Op. tom. i, p. 187, C.]

y [ Altaria vero placuit non solum
unctione chrismatis sed etiam sacer-
dotali benedictione sacrari.m—Evaristi
Decret. (opus spurium) ap. Concilia,
tom. i. col. 640, E. |

z (Tertullian. de Pcenitentia, cap. 9.
Op. 127, p. A. The received reading is
caris Dei adgeniculari, (ed. Priorii,
Par. 1675) but see De Oratione, c. 19,
Nonne solemnior erit statio tua, si ad
aram Dei steteris, p. 186, A. ]

@ (Que nunc ratio et forma in clero
tenetur, ut qui in Ecclesia Domini, or-
dinatione clerica promoventur,.. . ab
altari et sacrificiis non recedant, sed die
ac nocte ccelestibus rebus et spiritali-
bus serviant.—S. Cypr.ep. i. ad clerum
et plebem Furnis consistentes. (ed.
Erasm. lib. i. ep. 9.) epist. p. 1. ed.
Ben. ]

> [Regredientibus vobis ... magis
crevit sacerdotalis auetoritas; ut altari
Dei assistat antistes qui ad confessionis
arma sumenda et facienda martyria
non verbis plebem, sed factis cohorte-
tur.—Id. ep. 61. ad Lucium. (ed.
Erasm. lib. iii. ep. 3.) epist. p. 144.
ed. Ben. ]

First

SERIES.

First

SERIES.

88 NOTES ON THE BOOK OF COMMON PRAYER,

13°; lib. ii. ep. 5°, makes mention of them. So Optatus,
lib. vi. contr. Parm.® And after him all the fathers and writers
with one uniform consent to this day. For the objections,
Philo and Tertullian are not exclusive, and Ceecilius in Mi-
nucius Felix, saying that the Christians had no temples as
well as no altars, it was only his surmise, because the Chris-
tians could not perform their services publicly, as the hea-
thens did, that then they ruled the roast. And therefore
they thought them to be men without all religion, for want
of temples; but the Christians had temples (and so might
have altars as well) before that time, as is most manifest out
of Tertullian, Lib. contra Valentinianos'.

THE NAMES OF THE PRIEST AND THE ALTAR.

Two words that are much objected against by the Puritans,
as being more proper to Jews than Christians, seeing Christ
hath abolished the ceremonies of the law. For answer where-
unto we say and confess, that the law had an end in Christ,
as much of it as was typical. But what? was the law so
abolished with Him, that after His ascension the office of
priests became immediately wicked, and the very name hate-
ful, as importing the exercise of an ungodly function? ΝΟ,
as long as the glory of the temple continued, and till the
time of that final desolation was accomplished, the very
Christian Jews did continue with their sacrifices and other
parts of legal service. That very law, therefore, which our
Saviour was to abolish, did not so soon become unlawful to

¢ [Se foris esse coepisse, nec posse a
quoque nostrum 5101 communicari qui
... profanum altare erigere et adulte-
ram cathedram collocare, et sacrilegia
contra yverum sacerdotem sacrificia
offerre tentaverit.—Id. ep. 68. ad Ste-
phanum, (ed. Erasm. lib. iii. ep. 13.)
Epist. p. 177. ed. Ben. ]

4 [Sed et per Solomonem Spiritus
sanctus typum Dominici sacrificii ante
premonstrat immolate hostie et pa-
nis et vini, sed et altaris et apostolorum
faciens mentionem.—Id. ep. 63. ad
Cecilium, (ed. alt. lib. ii. ep. 3.) epist.
p- 148. ed. Ben. ]

© (Quid enim tam sacrilegum quam
altaria Dei (in quibus et vos aliquando
obtulistis) frangere, radere, removere?
in quibus et vota populi, et membra
Christi portata sunt... Quid est enim
altare, nisi sedes et sanguinis et cor-
poris Christi—S. Optatus, de Schism.
Donat. ady. Parmenianum, lib. vi. cap.
1. p. 91. See also in that book pas-
sim. |

f [Nostre columbe etiam domus
simplex, in editis semper et apertis et
ad lucem.—Tert. adv. Valentinianos,
ce. 3. Op. p. 251, Β.]

ON THE OFFICE OF THE HOLY COMMUNION. 89

be observed as some imagine, nor was it afterwards unlawful
so far that the very name of an altar, of priest, of sacrifice
itself, should be banished out of the world. For though God
do now hate sacrifice, whether it be heathenish or Jewish, so
that we cannot have the same things that they had but with
impiety, yet, unless there be some greater let than the only
evacuation of the law of Moses, the names themselves may, I

FIRstT

SERIES.

hope, be retained without sin, (as St. Paul retained it ad Heb. xii.
Hebr.) in respect of that proportion which things established i

by our Saviour have unto them which by Him are abrogated.
And so throughout all the writings of the ancient fathers we
see that the words which were do continue; the only differ-
ence is, that whereas before they had a literal, they now have
a metaphorical, use, and are so many notes of remembrance
unto us, that what they did signify in the letter is accom-
plished in the truth. And as no man can deprive the Church
of this liberty to use names whereunto the law was accus-
tomed, so neither are we generally forbidden the use of
things which the law hath. The weightiest which it com-
manded the Jews are prohibited to us in the Gospel; those
which are not prohibited, the Church by her authority may,
as occasion serveth, resume and command.

Shall say the Lord’s Prayer, with this collect.] “Ὁ. ΝΥ "Ὁ “In
sancta synaxi nihil canitur, quod alias fieri solet ; sed omnia
graviter et severe peraguntur, cum affectu potius quam modu-
latione. [Cum non est communio recte sequimur prophetict
Regis morem. Ps, exvili. 208.

Say the Lord’s Prayer.| Here begins the high service, and
begins as the first service does, with the Lord’s Prayer; that
upon it, as a sure foundation, we may build all the rest of
our prayers. Tertull., de Orat., cap. 9". Premissa Oratione
Dominica, quasi fundamento accidentium, jus est superstruendi
extrinsecus petitiones.

Then shall the priest rehearse distinctly all the Ten Com-
mandments.| °??W-?: “The priest after the collect de-
scends to the door of the septum, makes a low adoration

& [The words in brackets are not English Works, p. 152. Ang. Cath. ed. |
written in Bp. Cosin’s book, they are h (Tertullian. de Oratione, cap. 9.
added from the other copies of these Op. p. 133. A.]
notes of Bp. Andrewes. See his Minor

90

NOTES ON THE BOOK OF COMMON PRAYER,

Finsr towards the altar; then turns to the people, and, standing
.-. nthe door, readeth the ten commandments, as from God,
whiles they lye prostrate to the end, as to God speaking.”

Then shall follow the collect.) Ὁ" "0. “[Tum'‘) facta
adoratione ut prius, minister ascendit, et genuflectit.”

Immediately after the collect the priest shall read the epistle.]
Ὁ W +? “Here the other priest, or, if there be none, he that
executes, descendeth to the door, adores, and then turning,
readeth the epistle and gospel.”

In cathedral churches the epistoler is seldom a priest, and
therefore, as this rubric was ordained generally for all Eng-
land, most places having but one priest to serve it; so for cathe-
dral churches it was ordained, by the advertisement in Queen
Elizabetl’s time™, (that authority being reserved, notwith-
standing this book, by act of parliament!,) that there should
be an epistoler and a gospeller besides the priest, for the
more solemn performance of the Divine service.

The episile is written, &c.] The eighteenth exception of
the Surveyor™.

['?*W-?-] “In the reading of the holy gospel (and never
else) is adoration made at the name of Jesus; for then only
is it in right exaltation; and then men stand in a posture
ready to make reverence®.”

When the gospel is named, the people are to answer,
“Glory be to Thee, O Lord,” which was appointed in King
Edward’s Service-book, and is still used, howsoever it came

i [The word Tum is added from the
copy of Bp. Andrewes’ notes in the
Brit. Mus. See his Works as above. }

Κ [In the ministration of the holy
communion in cathedral and collegiate
churches, the principal minister shall
use a cope with gospeller and epistoler
agreeably. — Advertisements for due
order in the due administration of
common prayers, ὅς. A.D. 1564+5.
Wilkins’ Concilia, vol. iv. p. 247.]

1 [ Provided alwaysand be it enacted,
that such ornaments of the church and
of the ministers thereof, shall be re-
tained and be in use as was in this
Church of England, by authority
of Parliament, in the second year of
the reign of King Edward the Sixth,
until other order shall be therein taken

by the authority of the Queen’s Ma-
jesty, with the advice of her commis-
sioners appointed and authorized under
the great seal of England, for causes
ecclesiastical, or of the metropolitan of
this realm.—Act for the uniformity of
Common Prayer, 1 Eliz. c. 2.]

m (“ Whether all the epistles so called
may be truly called so, seeing there be
twenty-three out of the Prophets, Acts,
aud Apocalypse.” Survey, p.60. The
rubric has since been altered by insert-
ing the words ‘‘ or the portion of Scrip-
ture appointed for the epistle.’’ ]

" (This paragraph is not noted by
Bp. Cosin as Andrewes’, but is found
in the other copies of Bp. Andrewes’
notes; see as above. |

ON THE OFFICE OF THE HOLY COMMUNION. 91

First
SERIES.

to be left out here. I think it was by the printer’s negli-
gence, for the statute at the beginning of this book says,
nothing shall be altered but a few words in the litany and a
clause at the delivery of the sacrament, so that, if it had
pleased the printer, this might have stood still.

Cone. Tolet. IV. can. 11°. Ut in missa laudes post episto- Glory be
lam non decantentur, decernimus, donec predicetur evangelium. pe τ "
Nam laudes ideo evangelium sequuntur, propter gloriam Christi, the Gospel
que per idem evangelium predicatur. Qui vero hunc ordinem yeaa
perturbaverint, excommunicationis penam suscipiant.

And this advantage we have against the Roman missal, The Tract
that whereas we have gospel immediately after the epistle, panes
and they have tracts and graduals between them, we are the novel.
nearer to antiquity of the two; as may appear by this canon,
which was made of purpose against the Roman order then
newly brought into the Church; for so Berno Augien., 6. 1P,
expounds it: Postea (says he) cum gradualia, &c. inter aposto-
licam et evangelicam lectionem ceperunt frequentari, Hispant,
quasi novitate ret perculsi, multum restiterunt, dicentes, in qui-
busdam Hisp. Ecclesiis laudes post apostolum decantantur, prius
quam evangelium predicetur, quod est contra canones, δέ.

The epistle and gospel being ended, shall be said the creed.]

2 τ. “Ὑμνολογία post evangelium graduale.”

2? τ“. “ Adorat, ascendit, et legit symbolum Nicenum, po-

pulo adhue stante.”

De symbolo post evangelium recitando.
Berno Augien., lib. de rebus quibusd. &c., c. 29. Symbolum The Ni-

. . se, . ἜΣ cene or
quoque fide: Catholice post evangelium recitatur, ut per sanc- Oonstanti-
tum evangelium corde credatur ad justitiam, per symbolum au- nopolitan

: Creed to
tem ore confessio fiat ad salutem. Quod tamen non secundum he yead

Nicenum concilium, sed secundum Constantinop. canimus trans- ae ne
ospeél.

ο [The words of the canon are, In
quibusdam quogue Hispaniarum Ec-
clesiis laudes post apostolum decan-
tantur, priusquam evangelium pre-
dicetur; dum canones precipiunt post
apostolum non laudes, sed evangelium,
annuntiari. Przsumptio est enim, ut
antea ponantur ea que sequi debent.
Nam laudes ideo evangelium sequun-
tur propter gloriam Christi, quae per
idem evangelium predicatur. Cirea

omnes igitur sacerdotes hic ordo dein-
¢eps retineatur ; excommunicationis
penam suscepturi, qui hune ordinem
perturbaverint.—Cone. Tolet. iv. (A.D.
633.) can. 11. (c. 12.) tom. vi. col. 1455,
CAD

P [Berno Augiensis de rebus ad
Miss. Officium pertinentibus, cap. i.
ap. Hittorp. p. 358. ]

4 [Cap. i. p. 358. apud Hittorp. de
Div. Off |

First
SERIES.

And to be

read on
Sundays

only, asour

use is in
some
churches,
but not so
well as

use it daily. used it not ; and

When it

92

latum.

NOTES ON THE BOOK OF COMMON PRAYER.

Concilio quoque Toletano 111. can. 22". statutum est,

id omni die dominico secundum morem Orientalium Ecclesi-

arum decantari.

Though this was the custom in the Eastern Churches, and
was brought here into Spain betimes, yet it was a long time

before the Church of Rome would come to use it.

Berno,

cap. 2%, tells the story, how he was at Rome with the Em-
those that peror Henry, which was about the year 1014, and then they

being asked by the emperor the reason why

began to be they would not follow the Eastern parts in so laudable a cus-
tom, their answer was, that they needed no such matter,
being not so subject to heresy as other Churches were; which
reason so little satisfied the emperor, that he never left till
he had got Pope Benedict the 2nd to put it in Missarum
Solemnia, and ever since that it hath held; and this is that
which Durand., lib. iv. cap. 25. n. 9. confesses: A Grecis
ergo usus canendi symbolum creditur provenisse; for before

putinto the

Roman
Missal.

Why the
Creed is
sung.

this time they used it not.

_

Cum fidei dogmata que ab ethnicis et hereticis irridentur,
cantu celebramus, testamur hac ratione, non erubescere nos

fidem nostram.

Cujus rei multa exempla in historia ecclesi-

astica legi possunt. Vid. 5. Ambros., in Orat. de trad. Basil.
Ruff., lib. 1.8 Hist., cap. 35 et 805. and Theodoret, lib. iii,

Hist. cap. 17%.

τ [... Sancta constituit synodus, ut
per oinnes ecclesias Hispanie vel Gal-
Jeciw, secundum formain orientaliuin
ecclesiarum, concilii Constantinopoli-
tani, hoc est, centum quinquaginta epi-
scoporum, symbolum fidei recitetur: ut
priusquam dominica dicatur oratio,
voce clara a populo decantetur, &c.—
Cone. Tolet. 111. (A.D. 589.) Concilia,
toin. vi. col. 706, B.]

5 [Romani usque ad hee tempora
dive memoriz Henrici Imperatoris,
nullo modo (post evangelium symbo-
lum) cecinerunt. Sed ab eodem inter-
rogati cur ita agerent, me coram assis-
tente, aud vi eos hujusmodi responsum
reddere, videlicet quod Romana eccle-
sia non fuisset aliquando ulla hereseos
feece infecta, &c. At dominus impe-
rator non antea decessit, quam om-
nium consensn id domino Benedicto
apostolico persuasit, ut ad publicam
missam illud decantarent—Ap. Hit-
torp., p. 509. Martene, de Antig. Eccl.

Rit., lib. i. c. 4 art. v. § 1, (vol. i. p.
138,) shews from numerous proofs that
the creed was said in the service at
Rome before this time; he explains
Berno’s statement as if it meant only
that the creed was not sung. ]

Ὁ [Durandus, however, says that it
was introduced by Pope Damasus at
the time of the council of Constanti-
nople. Tertium est Nicenum, quod
Damasus papa ex communi dicto uni-
versalis synodi apud Constantinopolim
celebrare instituit, et in missa cantari
patenter, quanquam et Marcus papa
primus statuisset illud alta voce can-
tari... usus ergo, &c. as in text.—
Ration., lib. iv, c. 25. § 9.]

u [Semper Christi laudes verbera
perfidorum sunt ... cum laudatur
Christus, Arianorum amentia verbera-
tur... Grande carmen est, quo nihil
potentius. Quid enim potentius quam
confessio Trinitatis, que quotidie totius
populi ore celebratur? Certatim omnes

.

|
]

ON THE OFFICE OF THE HOLY COMMUNION. 93

First

2? W-? “ Lecta confessione Nicena,’ the priest adores’.
SERIES.

Then he removes the bason from the back of the altar,
to the forepart.

“Then the bishop ascends with treble adoration, and lastly
kneels down at the altar.

“Into his hands the priest from a by-standing table on the
south side, reacheth first the wafer-bread, in a canister close
covered, and lined with linen. 2ndly. The wine in a barrel
on a cradle with four feet. These the bishop offereth in the
name of the whole congregation, upon the altar.

“ Then he offereth into the bason for himself, and after him
the whole congregation, and so betake themselves to their
proper and convenient place of kneeling: Bishops and priests
only within the septum; deacons, at the door; the laity,
without; the priest (meanwhile) reading the peculiar sen-
tences for the offertory’. Solis ministerio sacro deditis ad} (See be-
altare ingredi et communicare licet. Conc. Laod. can. 19%.” np

After the creed, if there be no sermon, shall follow one of
the homilies already set forth, or hereafter to be set forth, by
common authority.| The nineteenth exception of the Sur-
veyor?.

Homilies already set forth or hereafter, &c.| It seems that
the author of the homilies wrote them in haste, and the Church
did wisely to reserve this authority of correcting them, and
setting forth others: for they have many scapes in them in
special, though they contain in general many wholesome

student fidem fateri; Patrem et Filium
et Spiritum Sanctum norunt versibus
predicare.—S. Ambros., Sermo contra
Auxentium de Basilicis tradendis, § 19,
§ 34, apud Epistolas, chap. i. Op. tom.
ii. col. 869, A. 873, B.]

x {Ecclesia universa conveniens,
matres et viri, virgines juvenesque im-
mensa exultatione succincti, trahebant
longe agmine arcam martyris, psal-
lentes summis clamoribus, et cum ex-
ultatione dicentes: Confundantur om-
nes qui adorant sculptilia, et qui con-
fidunt in simulacris suis. Hee in au-
ribus profani principis per sex millia
passuum tanta exultatione psallebat
omnis ecclesia ut ccelum clamoribus
resultaret.— Ruffini, Hist. Eccles., lib.
i, c. 35. p. 214. J

Υ [Theodoret, Eccl. Hist., lib. iii. c.

19. p. 138. This is a narrative of the
same event as that in Ruffinus in the
last note, namely, of the Christians
singing in the removal of the body of
S. Babylas at Antioch, during the per-
secution of Julian the Apostate. }

2 [This note is at the end of the
Nicene Creed: Bp. Andrewes places
the sermon between the Morning Prayer
and the Communion Service; see p.
83. ]

4 [μόνοις ἐξὸν εἶναι τοῖς ἱερατικοῖς
εἰσίεναι εἰς τὸ θυσιαστήριον, καὶ κοινω-
νεῖν.---Οοπο. Laod., (cire. 364?) can.
xix. Concilia, tom. i. col. 1688, D.]

Ὁ [Survey, p. 60, partly objecting to
the homilies, partly to the indefinite-
ness of the ‘‘ hereafter’ to be set forth,
&c.]

First
Srrigs.

FExhorta-

tions and

Homilies

before the
Commu-

nion,

Fasting-
days,a
part of our
religion to
keep them.

94. NOTES ON THE BOOK OF COMMON PRAYER,

lessons for the people; in which sense our ministers do sub-
scribe unto them, and in no other.

After such homily or exhortation the curate shall declare
unto the people whether there be any holydays or fasting-days
the week following.| 'The twentieth exception of the Sur-
veyor®.

After such sermon, or evhortation.| Which exhortation is
here understood, may be gathered from this rubric as it stood
in 2 Edw.*, where we read it thus, “ After the creed shall
follow the homily, wherein, if the people be not exhorted to
the worthy receiving, &c., then shall the curate make this ex-
hortation, Dearly beloved,” &. Which is another argument
that our Church intended a more frequent celebration of the
Communion than we use either ourselves or the people unto,

The curate shall declare unto the people whether there be
any holydays.| Excepted against by the Puritans in the
Survey. Quer. 51, 53°.

Or fasting days.| They that speak so much against-us,
who put some part of our religion in keeping fasting days,
as if we had nothing but a politic use of keeping Lent,
Fridays, and saints’ eves, let them look well to this place,
where the curate is bound to exhort the people earnestly
towards the religious observation of such times, in abstaining
from their own wonted diet, and bestowing their liberality
upon the poor. Certainly, if it be religion to give alms, it
is religion to keep fasting days too, which are appointed by
the Church to be spent in prayer and abstinence. Jejunium,
eleemosyna, et oratio, went ever together, as here they do.
If fasting days and Lent time be but a politic observation,
without any religion in it at all, according to the conceit of
some out of the statute of 5 Eliz.‘, and before that 2 and 3 of
Ed. VI., ο. 12%, what should the minister here meddle with

¢ [Survey, pp. 63—69. Objections tions made for the maintenance of the

on grounds of Jaw and Scripture. ]

ἃ [That is, in the first Prayer-book
of Edw. VI,, in the second year of his
reign. ]

© [p. 64, sqq. The exceptions are
against any stated holydays not of im-
mediate Divine appointment, and espe-
cially those in honour of saints. ]

f [The statute 5 Eliz. ¢. 5. is “ An

act touching certain politic considera-_

navy.’’ It enjoins the eating of fish on
Wednesdays as well as Fridays and
Saturdays. }

& (The statute 2 and 3 Edw. VI.
ce. 19, is entitled, “An act for absti-
nence from fiesh,’’ enjoining the ob-
servance of fasting on Fridays, Satur-
days, Lent, Ember-days, Vigils, and
other accustomed times, ‘‘ considering
that due and godly abstinence is a

ON THE OFFICE OF THE HOLY COMMUNION. 95

First
SERIES.

it in the Church, the place where all our actions are, or
should be, religious; or what should those religious prayers,
epistle and gospel, upon the first day of Lent, do among us,
seeing they all intend a solemn and a religious preparing of
the people, and the whole Church of God among us, to the
due keeping of that time with prayer and abstinence ?

As Ember-days are by the 31st canon" a preparation to Why Eves
the giving of holy orders, so the eves of most holydays are ee
fasted, that the service upon holydays may be more religiously !ste4.
performed ; and therefore when the people had notice given
them of the one, they were put in mind of the other too,
holydays and fasting-days together. Concil. Aurelian., cap. 1*.
Presbyteri cum sacras festivitates populo annunciant, etiam

jejunium vigiliarum eos omnimodis servare moneant.

Of the Ember fasts.
View, p. 76*.

See the notes upon Dr. Ridley’s

“Tn what and with how much care and Christianity these

fasts have been heretofore observed, it may be noted out of

the second council of Milan, tit. i. decree 99],
“Tn the fourth council of Milan is set down out of Leo™, Ember-

the form of bidding these fasts in the Church. Quarta igitur
feria, et sabbato jejunemus frequentes in Ecclesia, &c.

These

four fasts at this present day are observed in our Church,

mean to virtue, and to subdue men’s
bodies to their soul and spirit; and
considering also specially that fishers,
and men using the trade of living by
fishing in the sea, may thereby the
rather be set on work, and that by
eating of fish much flesh shall be saved
-and encreased,’’ &c. |
4 [Constitutions and Canons, 1603,
can. xxxi. |
i [This does not appear in the
canons of the councils of Orleans. But
in the 4th council of Orleans, Cone.
Aurelian iv. A.D. 541, can. 1. (Cone.
tom. v. col. 1364, C.) the announcement
of the time of Easter at the Epiphany
is ordered. |
ΚΌΤΑ View of the Civil and Eccle-
siastical Law, &c., with notes by JL ohn |
G[regory]. Oxford, 1634. ‘The pas-
sage which follows is extracted from
these notes, p. 77, with slight altera-
tions. ]
! [Jubeat episcopus, ut dominico illo
die, qui quatuor statuta jejunii tem-
pora, quibus ordinis sacramentum mi-

nistratur, proxime antecedit, parochi
non solum solenne illud jejunium hu-
jus rei causa institutum denuntient,
verum etiam in sua unusquisque corum
parochiali ecclesia supplicationes lita-
niasque pie ac religiose vel intus habeat,
vel prosequente fidelium multitudine,
foris eeclesiam, sicut moris est, obeat,
&c.—Concil. Mediolan. II. (ann.1569.)
titul. i. decr. 22. tom. xxi. col. 112, C.]

m [Quarta igitur, sexta feria, et
Sabbato, jejunemus; frequentes in ca-
thedrali parochialique ecclesia ad li-
tanias orationemque conveniamus, Nc.
The last cap. ends with the words, Idem
in statis 115 temporibus, populo denun-
tiandis, formulam hane, ex sanctissim1
pontificis Leonis primi verbis concep-
tam, adhibeant: cujus sententiam etiam
vulgari sermone explicent uberius.—
Concil. Mediolan. IV. (ann. 1576.) par.
i. cap. 5, 6. Concilia, tom. xxi. col.
192. See S. Leo, Sermon xiii. De je-
junio decimi mensis 11. Op. tom. i.
col. 43, and throughout the sermons
for the Ember fasts. ]

ays.

First
Series,

Gen. iii. 4,

96 NOTES ON THE BOOK OF COMMON PRAYER,

and are known to us by the name of Ember-week. And (so
we find it in Th. Becon") ‘ By opinion of much people, these
dayes been called Ember-dayes, because that our elder
fathers would on these dayes eat noe bread but cakes made
under ashes or imbers, so that by eating of them they re-
duced into their mindes, that they were but ashes, and so
should turn again, and wist not how soon. And that these
Ember-days were duly observed and devoutly by our ances-
tors, we may be persuaded out of the laws of King Cuute,
where, chap. 16°, it is said, that every man observe the fasts
that are commanded (whether it be the Ember fast, or Lent
fast, or any other fast) with all earnest care. And if igno-
rance (as we call those times) could admit of such devotion,
how much more would be expected from this knowing age,
as we account it?”

Of bidding feasts and fasts. See Bernardinus de ritu Con-
cion., lib. i. cap. 25°.

Of the Offertory.

Saying one or more of these sentences following.| “Ὁ. W°?:
“Instead of these, read the peculiar sentences for the offer-
tory, wt infra, and some of these immediately before the
benediction for the poor 4.”

2 τὴν “ Peculiar sentences for the Offertory.

“Tn process of time it came to pass, that Cain brought of
the fruit of the ground an offering unto the Lord. And
Abel brought also of the firstlings of his flock, and of the fat
thereof. And the Lord had respect unto Abel and his

offering.”

n [This the editor has not found. ]

ο [* And let solemn fasts be observed
(whether Ember fast, or Lent fast, or
any other fast) with all diligence,’’ &c.
King Cnute’s Laws Ecclesiastical,
A.D. 1017. § 16; Johnson’s English
Canons, vol. i. p. 508. Oxford, 1850. |

» {He there traces the bidding of
feasts, from the practice of announcing
the time of Easter, which was after-

wards part of the duty of the preacher.
Francisc. Bernardinus Ferrarius, de Ri- —
tu Sacrarum Ecclesiz Catholice Con-
cionum, p. 68, sqq. Mediolani, 1620. ]

4 [See Bp. Andrewes’ note at the
end of the Communion Service. He
would put these new sentences for the
offertory, and read the sentences ap-
pointed for the offertory at the close of
the service. ]

ON THE OFFICE OF THE HOLY COMMUNION. 97

“Speak unto the children of Israel that they bring Me First
an offering: of every one that Gee it willingly with his SERIES:
heart, they shall take My offering.’ weiss

“Three times in the year shall all the males appear before Deut Xvie
the Lord thy God, in the place which He shall choose, and |
they shall not appear before the Lord empty. Every man
shall give according as he is able, and according to the bless-
ing of the Lord thy God, which He hath given thee.”

“ All things come of Thee, O Lord, and of Thine own we 1 Chron.
give unto Thee. I have offered willingly in the uprightness me τ
of mine heart of all these things. Now also have I seen Thy
people, which are found here to offer unto Thee willingly
with joy.”

“We made statutes for ourselves to give by the year the Neh. x. 30.
third part of a shekel, for the service of the house of our
God.”

“Give unto the Lord, ye families of the people, give unto ne xevi,
the Lord glory and power. Give unto the Lord the glory ἢ
of His name; bring an offering and enter into His courts.”

“ As Jesus sat over against the treasury, He beheld how Mark xii.
the people cast money into it, and many rich men cast in τ
much; and He saw also a certain poor widow which cast in
[thither] two mites. And He said, Of a truth I say unto you,
that this poor widow hath cast in more than they all: for
they [all] of their superfluity cast into the offerings of God,
but she of her penury hath cast in all the living that she
had.”

“Now after many years I came and brought alms to my Acts xxiv.
nation, and offerings.”

Then shall the churchwardens, or some other by them ap-
pointed, gather the devotion of the people. “Ὁ. “Ὁ. “ Sapit
hec collectio per capita Genevensem illum per ecclesias tu-
multuaria forma discurrendi morem.”

And upon the offering days appointed, every man and woman
shall pay to the curate the due and accustomed offerings.|
Ὁ “Ὁ... “They should not pay it to the curate alone, but to
God upon the altar; from whence the curate hath his war-
rant to take it, as deputed by Him, and as the apostle plainly
alludes, 1 Cor. ix. 18, 14; Heb. xiii. 10. And this is not to

be forgotten, though it be foregone, that whosoever gave any
COSIN. H

First

Senies,

98 NOTES ON THE BOOK OF COMMON PRAYER.

lands or endowments to the service of God, he gave it in
formal writing, (as now-a-days between man and man,) sealed
and witnessed. And the tender of the gift was super altare,
and by the donor upon his knees.”

[ON THE GENERAL PRAYER. |

Let us pray for the whole state of Christ’s Church.]
ὍΝ Ὁ. Ὑπερέντευξις. Diaconi voce indici solebat. 8. Aug.,
ep. 119". cepa εὐχὴ, Dionysii’. Pro collecta.

We beseech Thee also to save and defend all Christian kings,
&c.] This prayer was made after the direction and form used
by Clement, Const. Apost., lib. vill. cap. 18".

[On the Exhortation. |

If ye stand by as gazers, and lookers on, &c., usque ad, and
give place to them that be godly disposed*.| <A religious invec-
tive added here, against the lewd and irreligious custom of
the people then nursed up in popery, to be present at the
Communion, and to let the priest communicate for them all:
from whence arose the abuse of private masses; a practice so
repugnant to the Scripture, and to the use of the ancient
Church, that at this day not any but the Romish Church
throughout all the Christian world are known to use it, as
the Greek, Syrian, Armenian, and Ethiopian liturgies do
testify ; nay, the Roman liturgy itself is herein full against
the Roman practice*.

Omnes igitur fideles, qui ingrediuntur Ecclesiam et Scrip-
turas audiunt (saith the tenth canon of the apostlesy) non

munion.’’

τ [Communionis oratio voce diaconi
indicitur.—S. Aug. ep. 55. ad Janua-
rium, (alit. ep. 119,) cap. 18. § 34. Op.
tom. ii. col. 142, C.]

5 { Dionys. Areop., de Eccles. Hier-
arch. cap. iii. § 2. Op. tom. i. p. 188, A. ]

τ (Const. A postol. (Clement. ascript.)
lib. viii. cap. 10. Concilia, tom. i. col.
470. ]

u (This passage was in the first ex-
hortation to be said ‘at certain times
when the curate shall see the people
negligent to come to the Holy Com-

The substance of most of
that exhortation forms our second ex-
hortation, as framed at the last review
in 1662, but this part was altogether
omitted. See the third series of notes. }

* [That is, all these services suppose
the presence of communicants. ]

7 [πάντας τοὺς εἰσίοντας πιστοὺς, καὶ
τῶν γραφῶν ἀκούοντας, μὴ παραμένον-
τας δὲ τῇ προσευχῇ καὶ τῇ ayia μετα-
λήψει, ὡς ἀταξίαν ἐμποιοῦντας τῇ ἐκκλη-
σίς, ἀφορίζεσθαι xphy.—Canon. Apost.
can. 9. Concilia, tom, i. col. 27, A.]

99ῳ

ON THE OFFICE OF THE HOLY COMMUNION.

autem perseverant in oratione, nec sanctam communionem per-
cipiunt, velut inquietudines ecclesie commoventes, convenit com-
munione privart. And Quicunque est (says St. Chrysost., Hom.
11. in] ad Ephes.’) gui mysteriorum non est particeps, is im-
pudenter stat, et nimis audacter. For tell me (says he) Siguis
ad convivium invitatus manus laverit et accubuerit, et ad men-
sam paratus fuerit, deinde non fuerit ejus particeps, annon con-
tumelia eum afficit, qui invitavit ὃ Annon esset melius, eum ne
adfuisse quidem? So that this preface and exhortation seem
to be taken out of St. Chrysostom’s words, they are in all
points so like one to the other.

[The second Exhortation?. |

Let him come to me... .and open his grief.| Confession of
sins must necessarily be made to them to whom the dispens-
ation of the mysteries of God is committed. ‘‘ For so they
which in former times repented among the saints are read to
have done. It is written in the Gospel, that they confessed
their sins to John Baptist. In the Acts they all confessed
their sins unto the apostles, of whom they were baptized.”
S. Basil., in Regulis Contractioribus, Quest. 288».

“We that willingly judgeth himself, lest against his will
he be judged of the Lord, let him come to the priests, by
whom the keys are ministered unto him in the Church, and
receive of them that have the oversight of the sacraments
the manner of his satisfaction.” 5S. Augustin., lib. 50°. Hom.
5024 reap. 11“

z [πᾶς yap 6 μὴ μετέχων τῶν μυστη-
ρίων ἀναίσχυντος καὶ ἰταμῶς ἐστηκώς...
Εἰπέ μοι εἴ τις εἰς ἐστίασιν κληθεὶς, τὰς
χεῖρας νίψαιτο, καὶ κατακλιθείη, καὶ
ἕτοιμος γένοιτο πρὸς τὴν τράπεζαν, εἶτα
μὴ μετέχοι, οὐχ ὑβρίζει τὸν καλέσαντα;
οὐ βέλτιον Toy τοιοῦτον μηδὲ παραγε-
νέσθαι ;---. Chrysost. in Ep. ad Ephes.
cap. 1. Hom. 8. § 5. Op. tom. xi. p.
23,C ἃ E.]

a ( This is now our first exhortation. ]

> [οὕτω yap καὶ of πάλαι μετανοοῦν-
τες ἐπὶ τῶν ἁγίων εὐρίσκονται πεποιη-
κότες. Τέγραπται γὰρ ἐν μὲν τῷ εὐαγ-
γελίῳ, ὅτι τῷ βαπτιστῇ ᾿Ιωάννῃ ἐξωμο-
λογοῦντο τὰς ἁμαρτίας αὐτῶν ἐν δὲ
ταῖς πράξεσιν τοῖς ἀποστόλοις, bp ὧν
γε ἐβαπτίζοντο ἅπαντ ε5.----ὃ. Basil. Re-

cule brevius tractate. Quest. 288.
Op. tom. ii. p. 516, D.]

© [Judicet ergo seipsum homo in
istis voluntate, dum potest, et mores
convertat in melius: ne cum jam non
poterit, etiam preter voluntatem a Do-
mino judicetur. It cum ipse in se
protulerit severissimz medicine, sed
tamen medicine sententiam, veniat ad
antistites, per quos illi in Ecclesiz
claves ministrantur: et tanquam bonus
jam incipiens esse filius, maternorum
membrorum ordine custodito, a prae-
positis sacramentorum accipiat satis-
factionis sua modum.—S. Aug. Serm.
351. de div. (ol. 50. inter quinqua-
ginta Homilias.) cap, 4. ὃ 9. Op. tom.
v. col, 1359, B, C.]

H 2

First
SERIES.

Matt. iii. 6.

Acts xix.
18.

First
SeRIES.

100 NOTES ON THE BOOK OF COMMON PRAYER,

Ordinatio Ecclesia Lunenburgensis admodum severe mandat,
nulli debere Eucharistiam communicari, nisi confesso, et pri-
vata absolutione absoluto: vetans ne pastores posthac duos aut
tres simul absolvant. Similiter et Agenda Saxonica per Justum
Jonam, Georgium Spalatinum aliosque, Anno 1536, confecta,
docet, confessos per absolutionem privatam debere fiert parti-
cipes promissionis generalis de remissione peccatorum, Lindan.
Apol. part. altera, p. 1284,

Ad eundem modum et Confessio Wittenburgensis, cap. de
Penit.* profiletur, semper agnoscenda esse peccata, semperque
agendam in hac vita penitentiam, ut post confessionem pecca-
torum, concipiatur privatim fides absolutionis. Ibid.

That he may receive .... the benefit of absolution.| “Ὁ. Υ̓ "2
“Tt is most expedient that this be read, to induce the people
that they bethink themselves of the sovereign benefit of ab-
solution, by their penitent confession.”

Idem. “ Dr. White, in his Way to the Church, quotes all
this latter part of the exhortation, shewing, against the slan-
der of the Jesuits, that we abolish not, but willingly retain,
the doctrine of confession.” § 40. p. 2314

Then shall the priest say this exhortation’.| “Ὁ: W "2. “Stans
recitabit.”

Of the great preparation that Christians are to make before
they come to the receiving of the holy and blessed Sacra-
ment.

The veneration of the holy Sacrament hath from all times
and ages, since Christ left the celebration of it to His apo-

4 [The work referred to seems to be
Gul. Lindani Apologeticon, libri iii.
ad Germanos, pro concordia cum Ca-
tholiea Christi Ecclesia, contra novam
Protestantium Confessionem Augusta-
nam ex Lutherana Calvinizantem.—
4°. Antwerp, 1570, et pars altera 4°.
1578, typis Plautini. The editor has
not seen this work, nor the rituals re-
ferred to in it. ]

¢ [Cum semper nobis agnoscenda
sint peccata nostra, ... sentimus sem-
per etiam in hac vita nobis agendam
esse peeni‘entiam.. .. Etsi autein senti-
mus, enumerationem peccatorum co-

ram sacerdote non esse necessariam ad
salutem, &c. . . . tamen damus operam,
ut generalis confessio peccatorum,
quantum fieri potest et licet, in Eccle-
5115 nostris conseryetur... ut per audi-
tum Evangelii seu absolutionis, fides
vel concipictur ve! confirmetur.—Con-
fessio Wirtembergensis, Concil. ‘Tri-
dent., A.D. 1552, oblat. ap. Joan Bren-
tii Opera, tom. viii. p. 5. ]

f [The Way to the True Church,
by John White, D.D. Works, p. 122,
London, 1624. ]

8 [This is our present exhortation as
read in the course of the service. ]

ON THE OFFICE OF THE HOLY COMMUNION. 101

stles, been so great, that they which either carelessly came
unto it, or negligently behaved themselves at it, were always
accounted and punished as great offenders ; 1 Cor. x1. St. Paul
tells us, that many became sick and weak, and subject to
divers diseases, and that many also died upon it, for that they
came with such small preparation unto it, and behaved them-
selves when they were there with such little reverence. These
are then the two things we are to look to, 1. Our preparation
before we presume to come. 2. Our reverence when we are
come.

For preparation first, we find these things religiously ob-
served among the primitive and old Christians. 1. That
they were to abstain from all fleshly thoughts, insomuch that
if they chanced to have but a lustful dream, it made them
afraid to come. 2ndly, That married people were bound to
keep themselves asunder for awhile before, as St. Paul speaks
of prayer, 1 Cor. vii. And so St. Hierome, being reprehended
for what he wrote against Jovinian about marriage", Quale
bonum est matrimonium, quod impedit sumptionem Corporis
Christi? defends himself after this wise'!, Quid majus est,
orare, an accipere Corpus Christi? Utique Corporis Christi
accipere. Si igitur per coitum impeditur quod minus est,
quanto magis quod majus est? S. Hier. in Apol. pro libris
contra Jovin. Out of which place it is most evident, that it
was the custom of those old and holy Christians, that such
as were married had not the carnal use of one another’s body
for certain days before they went to the Sacrament, that so
they might retire and fit themselves the better, by being
wholly and only employed in spiritual and heavenly medita-
tions. Omnis homo ante sacram Communionem a propria
uxore abstinere debet tres aut quatuor {aut quinque, aut sep-
tem] aut octo diebus. Conc. Eliberitan., cap. 3. cit. ab Ivone,
libs.ac®

S. Chrys., Hom. iii. in cap. 1. ad Ephes.' Quomodo stabis

h [S. Hieron. lib. i. adv. Jovinianum, Fragment. ex cap. 3. Concilia, tom. 1.
cap. 7. Op. tom. ii. col. 247, D.] col. 979, C, cited in Ivonis Decretum,
i {S. Hieron. ep. 48. ad Pamma- par. ii. cap. 32. Op. par. i. p. 58. A
chium, (aliter Apolog. pro libris cont. spurious canon only found in the De-
Jovinianum.) cap. 15. Op. tom. i. col. — cretum of Gratian, Ivo, and Burchard. ]
2253. 1 [καὶ πῶς παραστήσῃ τῷ βήματι τοῦ
k [Ὁοποῖ]. Eliberit. (A.D. 305?) Χριστοῦ, μιαραῖς χερσὶ καὶ χείλεσι κα-

First

SERIES.

109 NOTES ON THE BOOK OF COMMON PRAYER.

First

ὲ ad tribunal Christi, qui pollutis manibus ac labris ad id audeas
ERIES,

_ accedere.
accedere ?

Dic mihi, vellesne manibus illotis ad sacrificium
Non opinor ; sed malles potius omnino non acce-
dere quam sordidis manibus. Et cum in re parva sis adeo
religiosus, sordidam et immundam habens animam accedis et
audes tangere ?

Of profaning the Sacrament of God’s altar, and of a

careless and irreverent receiving of it.

We provoke Him to plague us with divers diseases, &c.]
Taken from St. Paul, 1 Cor. xi. “For this cause are many
weak among you, and many die.” Si nos hodie diceremus
propterea multos sacerdotes (sec. 290™) trucidatos fuisse ab
hereticis, quia indigne tractabant Corpus Christi, putarent
Calviniste nos delirare. And so when the Donatists, the
old puritans of the primitive Church, arose, and made so
slight an account of God’s altars, and the blessed Sacra-
ment upon them, as that they overturned and brake them
down wheresoever they came, (just as our puritans are wont
to do,) God sent many judgments upon them. Among the
rest, Optatus tells us one worth the remembering, lib. ii. de
Schism. Don.” Omnia sacrosancta episcopi vestra violarunt,
Jusserunt Eucharistiam canibus fundi, non sine signo divini
Judicii: nam iidem canes rabie accensi ipsos dominos suos,
quasi latrones Dominici Corporis reos, tanquam ignotos et
inimicos dilaniarunt.

Judge therefore yourselves.| He that willingly judgeth
himself, lest against his will he be judged of the Lord, veniat
ad Antistites, per quos illi in Ecclesia claves ministrantur, et a
prepositis sacrorum accipiat satisfactionis sue modum. S. Aug.

τατολμῶν αὐτοῦ τοῦ GéuaTos;... Εἰπέ m [These words, sxc. 290, are added,

μοι, ἄρα ἂν ἕλοιο χερσὶν ἀνίπτοις τῇ
θυσίᾳ προσελθεῖν; οὐκ ἔγωγε οἶμαι"
ἀλλ᾽ ἐθέλοις ἂν μηδὲ ὅλως προσελθεῖν
ἢ ῥυπαραῖς χερσίν. εἶτα ἐν τῷ μικρῷ
οὕτως ὧν εὐλαβὴς, ψυχὴν ἔχων ῥυπαρὰν
προσέρχῃ, καὶ ἄπτεσθαι toAuas.—S.
Chrysost. in Ephes. cap. 1. Hom. 8.
§ 4. Op. tom. xi. p. 22, C, D.]

but written so small and so close to the
margin as to be illegible. The passage
may be a quotation from a Roman Ca-
tholic account of a persecution in which
two hundred and ninety secular priests
had been put to death. |

2 [S. Optatus, de Schism. Donat.,
lib. 11. cap. 19. Op. p. 39.]

109

Lib. Quinquag. Homil. Hom. 50. cap. 11°; vide 5. Chrys.,
Hom. iii. in cap. 1. ad Eph

ON THE OFFICE OF THE HOLY COMMUNION.

First
SERIES.

Ye that do truly and earnestly, &c. ...... draw near.|
Ὁ W °?: “ Forte non est opus his verbis, quia jam accesserunt.”

Then shall this general Confession be made in the name of
all those that are minded to receive the Holy Communion,
either by one of them, or else by one of the ministers.| The
21st Exe. of the Survey.

Ὁ W -?- “The other priest, (if there be a second,) or he
that executeth, descendeth to the door, and there kneeling,
saith the Confession, the people repeating after him.”

Almighty God, &c.| Ὁ. "ἢ: ᾿Εξομολόγησις.

Then shall the priest, or the bishop if present.| For so it
was ordained in the second council of Seville, can. vii.", where
priests are not only forbidden to absolve, but to preach or
baptize, &c., in the presence of the bishop, without his
special command. Sed neque coram episcopo licet presbyteris
in baptisterium introire, nec presente antistite infantem tingere
aut signare, nec peenitentem sine praceptione episcopi sui re-
conciliare, nec 60 presente, nisi illo jubente, sacramentum Cor-
poris et Sanguinis Christi conficere, nec eo coram posito popu-
lum docere, vel benedicere, aut salutare. Leo, ep. 88°.

Stand up.| “Ὁ Ὁ. “᾿Απολύτικον, in quo absolvit stans.”

SURSUM CORDA.

Lift up your hearts.| 8. Cyprian. de Orat. Dom.t “When
we are at prayers we ought to attend, and give ourselves

ο [S. August. Serm. 351. de div. (ol.
Hom. 50. inter Hom. quinq.) c. 4. ὃ 9.
Op. tom. vy. col. 1359, B, C. cited above,
p. 99, note c.

P {See above, p. 99, note z; p. 101,
note 1. The whole of the Jatter part of
the Homily is against abstaining from
communicating, and on the duty of
preparing oneself. }

4 [p. 65. objecting to a layman pray-
ing in presence of a mnister. This was
altered at the last Review. }

(Cone. Hispalense II. (circ. a.p.619.)

can. 7. Concilia, tom. vi. col. 1406, B.]
5. [S. Leonis Op. p. 463, D. ed.
Paris. 1618. ‘The epistle is, however,
spurious, and for the most part made
up out of this canon of the council of
Seville, with which, in the passage cited,
it agrees verbatim. See S. Leonis Op,
tom. ii. p. 1270. ed. Venet. 1753. ]

τ (Quando autem stamus ad ora-
tionem, fratres dilectissimi, vigilare et
incumbere ad preces toto corde debe-
mus. Cogitatio omnis carnalis et se-
cularis abscedat, nec quidquam tunc

First

Series.

104 NOTES ON THE BOOK OF COMMON PRAYER.

wholly to it with all our heart. Let all carnal and worldly
cogitation depart. Let not the mind then think upon any-
thing, but that alone which it prayeth. Therefore the priest
before prayer prepareth the minds of the brethren, saying,
Sursum corda, that when the people answer, Habemus ad
Dominum, they may be admonished to think of nothing but
God.”

S. Chrys., lib. iii. de Sacerd.* “ When thou beholdest our
Lord sacrificed, the priest occupied in the sacrifice, and
pouring forth prayers, dost thou think thou dost converse
with mortal men, and to be on earth? Art thou not rather
forthwith transported into heaven,” &e. ?

Sursum cor, qui habes sursum caput.
datum optimum de sursum est.

2° τ. Ava σχῶμεν τὰς καρδίας. Sursum corda, Aug. de
ver. Relig. cap. 3*.

2 2. Sequentia jubilans.

Jam. i. 16. Omne

OF THE PROPER PREFACES.

Upon Christmas-day and seven days after.| A plain proof
that our Church intends to have the Communion celebrated
every day’.

Then shall the priest kneeling down (before the prayer, “We
do not presume,” &c.)] “Ὁ. τ. Descendit, repetit solus.

So to eat the Flesh of, §c. and to drink His Blood.| By
this it may be known what our Church believeth and
teacheth of the presence of Christ’s Body and Blood in the
Sacrament. And though our new masters would make the
world believe she had another mind, yet we are not to follow

= x Vr. > ;
apa ετι META ἀνθρώπων εἶναι νομίζεις,

animus, quam id solum cogitet quod
καὶ ἐπὶ τῆς γῆς ἐστάναι; ἀλλ᾽ οὐκ εὐ-

precatur. Ideo et sacerdos ante ora-

tionem prefatione premissa, parat fra-
trum mentes dicendo: Sursum corda;
ut dum respondet plebs: Habemus ad
Dominum, admoneatur nihil aliud se
quam Dominum cogitare debere.—
S. Cypr. de Orat. Dominica, Op. Tract.
p- 152. ]

ἃ [ὅταν yap ἴδῃς τὸν κύριον τεθυ-
μένον, καὶ κείμενον, καὶ τὸν ἱερέα ἐφε-
στῶτα τῷ θύματι καὶ ἐπευχόμενον"...

θέως ἐπὶ τοὺς οὐρανοὺς μετανίστασαι.---
S. Chrysost. de Sacerdot., ὃ 4. Op.
tom. i. p. 382, D.]

x [....ut quotidie per universum
orbem humanum genus una pene voce
respondeat, sursum corda se habere ad
Dominum —S. Aug. de Vera Religione,
c. ὃ. § 5. Op. tom. i. col. 750, C. |

y [ The note mark is inserted at each
mention of the ‘‘ seven days after.”’ |

ON THE OFFICE OF THE HOLY COMMUNION. 105

their private fancies, when we have so plain and so public a
doctrine as this. Such as are profane may deride it, and
move what harsh and unsavoury questions they list about
the eating of Christ’s Body, as Berengarius and his followers
did; but we are of St. Cyprian’s spirit’, Quam preclarus
est calix iste, quam religiosa hujus potus ebrietas? Sanyui-
nem sugimus, intra ipsa Redemptoris nostri vulnera figimus
linguam, quo interius exteriusque rubricati a sapientibus hujus
seculi judicamur amentes. S.Cypr. de Cena Dom. Lege Mald.
de Euch. p. 243, §c.* item Testimonia Patrum, pp. 249, 250°.

Then the priest standing up, shall say the Prayer of Con-
secration.| The transposing of this after that which goes
before, otherwise than it was in King Edward’s Book®, hath
left the priest to receive the Sacrament standing, there being
no rubric or appointment to alter his gesture after this; and
upon this have the puritans taken occasion to plead, and say
that they may as well be left to their liberty and stand as
the minister, when they receive’. But see the answer infra.

Ὁ W °?-| “Tere the priest having made adoration, poureth

water on the napkin ready for that purpose, and cleanseth
nis hands: mystice respiciens tllud Psalmi, Lavabo in inno-

centia manus meas, et sic introibo ad Altare Dei, ut sic an-

uti cum magnatibus accubiturt.

“ Postea panes 6 canistro in patinam ponit. Dein vinum e
lolio, adinstar sanguinis dirumpens in calicem, haurit. Tum
aqguam e tricanali® scypho immiscet. Postremo omnibus rite,

nunciem vocem εὐχαριστίας, Ps. xxvi. 6. Moraliter et decore,.

z [Arnold. Abb. De Coena Domini;
n Tract. de Cardin. Operibus Christi ;
nter Op. S. Cypr., pp. 41, 42.]

@ [Maldonatus Disputatio de Sacra-
nentis, de Eucharistia. The place re-
erred to is headed, Secundum genus
rgumentorum, ex quibus coznoscimus,
Jei voluntatem fuisse non tantum figu-
am, sed verum corpus suum nobis
elinquere in Eucharistia; continet
ationes et conjecturas. Opusc., p. 161,
ve., in which the opinions of Beren-
sarius and others are combated.—Bp.
Josin’s reference is to the edition Lugd.
614. ]

Ὁ [14. 1014. Tertium genus, &c. con-
inet testimonia scriptorum ecclesiasti-

corum, p. 169, &c. |

¢ {In the first book of Edw. VI. the
Sursum Corda &e. preceded, and the
prayer of consecration immediately fol-
lowed, the prayer for the whole state of
Christ’s Church; after that came the
exhortation, &c. and so the prayer ‘‘ We
do not presume” immediately preceded
the priest’s communicating. |

4 [This is a point raised in the Sur-
vey. See below, p. 112, note ρ.

ὁ [For tricanali Bp. Cosin had tri-
clinari. It has been corrected from the
other copies of these notes. See the
description of Bp. Andrewes’ Chapel,
in the Appendix to his Life prefixed to
his Minor English Works.

First
SERIES.

“2. Ww ? e
Sancta
Sanctis.

100 NOTES ON THE BOOK OF COMMON PRAYER.

et quam fiert potest decentidime composilis, stans pergit et
peragit.
“ In rariore solennilate hic pergit episcopus et consecrat.”

First
SEnies.

De Consecratione Elementorum.

That there is to be a certain form of words wherewith the
Sacrament is to be made and consecrated, we make no doubt;
and therefore it is but a calumny of theirs that say we do |
nothing else but recitare historiam, tell the story of Christ’s
Institution, and so go to it. For we have first the recitation
of Christ’s command to have His Death and Passion remem-

bered; and then we have prayer to perform it as we ought _
to do. After that we have the words of consecration, as fully

and amply as any priest whatsoever can or may use them.

The Mass-book hath no more than we have here; so that to

make a controversy here betwixt us, where none is, sounds |

more of the evil spirit—the desire of contradiction, than of

the good Spirit—the desire of peace and unity. ͵

. Sufficient sacrifice ... of that His precious Blood.] This word ~
[“that”] refers to the sacrifice mentioned before, for we

still continue and commemorate that sacrifice which Christ

once made upon the cross: “And this sacrifice which the —
‘Church makes‘, as a sacrifice is taken pro mactatione et |

f [The rest of this note is derived
from Maldonatus; his words are: Nos
igitur cum comparamus Eucharistiam
cum sacrificio corporis Christi, quod
in cruce oblatum est, non negamus de-
generare aliquo modo ab illo.verissimo
sacrificio, si spectentur omnia, que in
sacrificio esse solent.

Primum enim in sacrificio solebat
esse mactatio et occisio victime, que
in cruce reipsa facta est: in Eucha-
ristia non fit, nisi commemoratione et

variis fit modis: per fidem, per chari- —
tatem, per bona opera, et per obla-
tionem incruentam ejusdem corporis,
item per sumptionem illius. Qua-
propter cum comparamus Eucharis-
tiam cum sacrificio facto in ecruce, ha-
bita ratione mactationis et visibilis
forme, vocamus illam sacrificium com-
memorativum. Et quia fuerunt non-
nulli authores, qui existimarunt, ver-
bum sacrificandi concludere in se occi-
sionem (ut revera accidit Grecis, apud

sacramento.

Secundo, in cruce corpus Christi
forma visibili oblatum est, in Eucha-
ristia, invisibili.

Tertio, in cruce corpus Christi ob-
latum est ad sufficientiam, ut dicunt
Theologi, id est, tanquam sacrificium
habens in se ipso vim abolendi peceata
omnium hominum, quamvis non con-
tinua abolerentur, τι sacrificium illud
singulis hominibus applicaretur. Quod

quos θύειν utrumque significat, et sacri-
ficare et occidere) dixerunt Eucharis-
tiam tantum esse sacrificium comme. —
morativum. Ut 1). Chrysost. in Homil.
contra Judzos parte 2. [συγκρινομένη
πρὸς ἐκείνην αὕτη ἡ θυσία, κυρίως ἂν

λεχθείη μόνη καθαρά" οὐ γὰρ διὰ καπνοῦ

καὶ κνίσσης, οὐδὲ δι᾿ αἱμάτων καὶ λύτρων,
ἀλλὰ διὰ τῆς τοῦ πνεύματος προσάγεται

͵ -᾿
χάριτος --- Adversus J udzxos, Orat. v. (ii.

ed. Lat. 1546.) tom.i. p.648, C. ed. Ben. }

ON THE OFFICE OF THE HOLY COMMUNION. 107

‘cisione victime, is only commemorative and sacramental ;
rin that sense Christ only offered it really upon the cross
y His own death; and so likewise, as it is taken for a visible
icrifice, Christ only offered it; for here it is invisible: but
sit is taken for a sufficient sacrifice to take away the sins of
ne world, so indeed it was offered upon the cross, as having
wer in itself to abolish all sin whatsoever; but doth not
polish any man’s sins for all that, unless it be applied.
nd the ways to apply it are divers. By faith, by good
orks, by the unbloody offering up of the same sacrifice, by
16 receiving of His most precious Body and Blood. So if we
ympare the Eucharist with the sacrifice once made upon the
‘oss, with reference to the killing or destroying of the sacri-
ise, or with reference to the visibility of it, in that sense,
e call it only a commemorative sacrifice, as the fathers do.
hrys. Hom. contr. Jud. part. 2. Sentent. lib. iv. dis. 12. But
| we compare the Eucharist with Christ’s sacrifice made once
jpon the cross, as concerning the effect of it, we say that that
as a sufficient sacrifice; but withal that this is a true, real,
ad efficient sacrifice, and both of them propitiatory for the
|ns of the whole world.” And therefore in the oblation
nllowing we pray that it may prevail so with God, as that
Je and all the whole Church of Christ (which consists of
iore than those that are upon the earth) may receive the
lenefit of it. “Neither do we call® this sacrifice of the
jucharist an efficient sacrifice, as if that upon the cross
fanted efficacy; but because the force and virtue of that
herifice could not be profitable unto us, unless it were ap-

‘t Magister Sentent., 1. 4. dist. 12.
‘Ad hoc breviter dici potest, illud quod
\ertur et consecratur a sacerdote vo-
pri sacrificium et oblationem ; quia
jlemoria est et repreesentatio veri sacri-
icii, et sanctzee immolationis facte in
Ira crucis.’ | Sed cum hce dicunt, non
jegant esse verum sacrificium, sed tan-
hm esse commemorativum, si spectes
jim verbi quatenus significat occidere
|; mactare. Cum autem conferimus
Hucharistiam cum illo sacrificio cor-
joris Christi, quod in cruce peractum
fst, quantum ad effectum, dicimus illud
hisse sacrificium sufficiens, hoe effi-
hens et applicatorium, utrumque ta-
hen propitiatorium.—Maldonati Disp.

circa vii. Sacramenta, tom. 1. pp. 522,
323. Lugduni. 1614. (Opuse. p. 218.
Paris. 1677.) ]

s {Et non yvyocamus Eucharistiam
sacrificium quantum ad efficientiam,
propterea quod sacrificium crucis non
fuerit etiam efficax; sed quia vis illius
sacrificii non poterat prodesse, et ad
efficientiam effectumque redigi, nisi
tum per hoe sacrificium, tum per alia
sacramenta, tum aliis modis.

Propitiatorium autem ideo dicimus
esse utrumque, quia propitiatorium
sacrificiam esse non est aliud, quam
habere vim placandi Deum.—Maldona
tus, ibid., p. 323. ]

First
SERIES.

First

SERIES.

108 NOTES ON THE BOOK OF COMMON PRAYER.

plied and brought into effect by this eucharistical sacrifice
and other the holy Sacraments, and means appointed by
God for that end. But we call it propitiatory, both this and
that, because they have both force and virtue in them, to
appease God’s wrath against this sinful world.” Read Mald.}
de Sac., p.323. ‘Therefore this is no new sacrifice", but the}
same which was once offered, and which is every day offered |
to God by Christ in heaven, and continueth here still on |
earth by a mystical representation of it in the Eucharist
And the Church intends not to have any new propitiation, ἢ
or new remission of sins obtained, but to make that effectual |
and in act applied unto us, which was once obtained by the
sacrifice of Christ upon the cross. Neither is the sacrifice of |
the cross, as it was once offered up there modo cruento, sa
much remembered in the Eucharist, though it be comme-
morated, as regard is had to the perpetual and daily offering
of it by Christ now in heaven in His everlasting priesthood,
and thereupon was and should be still the Juge sacrificium
observed here on earth, as it is in heaven.” The reason which —
the ancient fathers had for their daily sacrifice. S. Chrysost.
in 10 ad Hebr.' In Christo semel oblata est hostia, ad salutem
potens. Quid ergo nos? ‘Nonne per singulos dies offerimus?_
Et si quotidie offerimus, ad recordationem ejus oblationis fit.
S. Aug. de Civ. Dei, lib. x. cap. 20*. Jpse sacerdos, et ipse
oblatio, cujus rei sacramentum quotidianum esse voluit Leclesi@a—
sacrificium.

Creatures of bread and wine.| These words, as I once *
conferred with a papist, were mightily excepted against,
because forsooth they must acknowledge no bread and wine,

h [This passage is derived from the
Consultatio of Cassander: Non igitur
hic novum est sacrificium, nam et
eadem hic est hostia, que in cruce
oblata fuit, et sacrificii illius in cruce

quod quotidie in ccelis sempiternus 58-
cerdos offert, rationem habuerunt, cujus
hie imago per solennes ministrorum
preces exprimitur. . .. After intervals οὗ
a few lines, the citations from S. Chry-
peracti in mysterio commemoratio, et sostomandS. Augustine occur.—Georgii
continuati in ccelis sacerdotii, et sacri- | Cassandri Opera, p. 999. Paris. 1616. ]

ficii Christi in imaginem representatio, i (Em δὲ τοῦ Χριστοῦ. τοὐναντίον"
quo non efficitur nova propitiatio et ἅπαξ προσηνέχθη, καὶ εἰς τὸ ἀεὶ ἤρκεσε,

remissio peccatorum, sed ea que semel
sufficienter in cruce facta est, nobis
quoque efficax esse postulatur. Itaque
veteres in hoe mystico sacrificio non
tam peracte semel in cruce oblationis,
cujus hic memoria celebratur, quam
perpetui sacerdotii et jugis sacrificii,

ες τί οὖν ἡμεῖς; καθ᾽ ἑκάστην ἡμέραν
ov προσφέρομεν; προσφέρομεν μὲν ἀλλ᾽
ἀνάμνησιν ποιούμενοι τοῦ θανάτου αὐτοῦ.
—S. Chrysost. in Heb., cap. 10. Hom.
17. § 3. Op. tom. xii. p. 168, A et D.]

k (S. Ang. de Civitate Dei, lib. x.
cap. 20. Op. tom. vii. col. 256, B.]

ON THE OFFICE OF THE HOLY COMMUNION. 109

ut a desition of the nature and being of them both. My First
nswer was, That here we term them so before consecration , aE
fter that we call them so no more, but abstain from that
ame, because our thoughts might be wholly taken up with
ie spiritual food of Christ’s Body and Blood. So in the
aanksgiving following we say, “that hast vouchsafed to feed
5. with these holy mysteries,’ and “ the spiritual food of the
ody and Blood of Thy Son,” &c. In the mean while we
leny not the bread and wine to remain there still, as God’s
reatures. And I wonder the papists should so contend for

lis same desilio panis et vini, whenas in their own service
r mass, they abstain not from these words, “Thy creatures,”
fter consecration, as we do. See the book!; Per quem hec
mnia, Domine bone, creas. A certain argument that the
}hurch of Rome never meant to teach that doctrine, which
jrivate men, the late doctors and schoolmen, have brought up
jad propagated.

Creatures of bread and wine.| See what is noted in the
atechism.
| Partakers of His most blessed Body and Blood.| 8. Ambr.
jb. iv. de Sacr. c.5™, hath the same words, from whence the
jatiquity of using this form in the consecration of the Sacra-
hent 15 manifest.

He brake it.|
ic presidet.
This is My Body which is given for you, do this in remem-
bance of Me.| The words of Consecration. Liturg. Jacob.",
‘as.°, Chrys.”, Clem.4, lib. viii. Const. cap. 15, his verbis utuntur.
justin. in 2 Apol. saith’, that by the Word of God the Sacra-

Ὁ W-? Sic nos Ejus ductu et exemplo qui

‘ [The words of the canon referring
the elements after consecration, are,

pp. 36, 37.]
° | In the Liturgy of S. Basil; see

x Christum Dominum nostrum, per
1em hee omnia, Domine, semper bona
jeas.— Missale Romanum. ἢ

}™ [The words of 5. Ambrose are,
ntequam consecretur panis est; ubi
item verba Christi accesserint, corpus
\t Christi... . Ipse dominus Ji sus tes-
licatur nobis quod corpus secum acci-
jamus et sanguinem.—S. Ambros. de

i.ecramentis, lib. iv. c. 5. ὃ 28. Op.

᾿

Ὁ [The words of consecration are
jund in the Liturgy of St. James; see
sseman, Codex Lit., lib. iv. pars 2.

Goar’s Euchologium, p. 168. ]

Ρ [In the Liturgy of S. Chrysostom,
ibid , p. 76.]

4 [In the Pseudo-Clementine Li-
turgy in the Apostolical Constitutions,
lib. viii. c. 12. Concilia, tom. 1. col. 480,

FE... Οὕτως καὶ τὴν Oe εὐχῆς λό-
you τοῦ παρ᾽ αὐτοῦ εὐχαριστηθεῖσαν τρο-
φὴν. ἐξ fis αἷμα καὶ σάρκες κατὰ μετα-
βολὴν τρέφονται ἡμῶν, ἐκείνου τοῦ σαρ-
κοποιηθέντος ᾿Ιησοῦ καὶ σάρκα καὶ αἷμα
ἐδιδάχθημεν elvat.—S. Just. Mart., Apol.
i. (al, Apol, 2.) ο. 66. Op. p. 83, B.]

First
Sentes.

110

ment is made.

NOTES ON THE BOOK OF COMMON PRAYER,

So Iren. lib. iv. cap. 34s, and lib. 5, initio*, ἢ
Panis cum percipit verbum Dei fit Corpus Christi. 8S. Auge}
lib. xx. contr. Faust. Man. cap. 13". » |
certa consecratione mysticus fit nobis, non nascitur.
propter quod ita non fit, licet calix et panis fit, alimentum est ἢ
refectionis, non Sacramentum religionis. And I doubt whether
the puritans’ Sacrament at Geneva and elsewhere be not

Panis noster et cali

Qua

such an one or no, for they do boldly deny any words of

mystical consecration at all.

Many disputes there are by them made that have leisure,

with what words this consecration is perfected; whether with

the prayers before or the prayers following.
that of S. Cyp. de Can. Dom.* Ex quo dictum est, hec est
Caro Mea, et hic est [Sanguis| Meus.
verbis, et hac fide actum est, panis iste |super| substantialis,
solemni benedictione sacratus, ad salutem hominis proficit.
And so 5. Amb. lib. iv. de Sacram. cap. 4%. Reliquis omnibus
que dicuntur, laus Deo defertur, petitur pro populo, &c. cum
autem venitur ut conficiatur venerabile Sacramentum, jam non |
suis sermonibus utitur, sed sermonibus Christi. And these are_
the only words we have of Christ’s. And S. Chrys.” yet more —
plainly, in Hom. de Juda, Proditore; Hoe est Corpus Meum; |
his, inquit, verbis proposita consecrantur.
Latins say that the Sacrament was consecrated by prayer, —
they mean not by every prayer; but either mean the whole —
action, or whole service of the Church; or else they mean
this form of consecration, which was always recited in the :
form of a prayer, as now it is. Mald. 133°.

5 [Ὡς yap ἀπὸ γῆς ἄρτος προσλαμ-
βανόμενος τὴν ἔκκλησιν (]. ἐπίκλησιν)
τοῦ Θεοῦ, οὐκέτι κοινὸς ἄρτος ἐστὶν, ἀλλ᾽
εὐχαριστία, ἐκ δύυ πραγμάτων συνεστη-
κυῖα, ἐπιγείου τε καὶ οὐρανίου. κ. τ. A.—
S. Iren. cont. Her. lib. iv. cap. 18.
(alit. cap. 34.) ὃ 5. p. 251, 2.)

τ [Ὅποτε οὖν καὶ τὸ κεκραμένον πο-
τήριον καὶ ὃ γεγονὼς ἄρτος ἐπιδέχεται
tov λόγον τοῦ Θεοῦ, καὶ γίγνεται 7
εὐχαριστία σῶμα Χριστοῦ.---1 ἃ, ibid.,
lib. v. cap. 2. § 2. p. 294. ]

u [S. Aug. contr. Faustum, lib. xx.
cap. 13. Op. tom. viii. col. 342. B.]

x [Arnold. Abb. de Coena Domini,
in Tract. de Cardin. oper. Christi,
(S. Cypriano falso tribut.) ad calc, Op.

But we rest in

S. Cypr., Op. p. 39. The last words

run thus, Ad totius hominis vitam sa-—

lutemque proficit. |
y |S. Ambros. de Sacr., lib. iv. cap. 4.

§ 14, Op. tom. ii. col. 8368, D. The first —
words run thus, Reliqua omnia que

dicuntur in superioribus a sacerdote

dicuntur, &e.] ,
2 [Ἔστηκεν ὅ ἱερεὺς, τὰ ῥήματα φθεγ-

γόμενος ἐκεῖνα" 7 δὲ δυνάμις, καὶ ἣ χάρις

τοῦ Θεοῦ ἔστι. τοῦτό μου ἐστὶ τὸ σῶμά
φησι. τοῦτο τὸ ρῆμα μεταῤῥυθμίζει τὰ
προκείμενα.---8. Chrysost. de Prodit, —
Judw, Hom. i. ὃ 6. Op. tom. ii, p. 384, —

B.]

* [Qucmodo autem Latini prece —
mystica fieri dixerint consecrationem,
4

Quotiescunque his

And when the |

1

. |

ON THE OFFICE OF THE HOLY COMMUNION. 111

First
SERIES.

Shed for you and for many.| Tantundem valet ‘pro multis’
utque ‘pro omnibus,’ sicut apud S. Paul. ad Kom. v., Cum per
unum hominem multi dicuntur esse constituti peccatores, ‘multi?
wccipiuntur ‘pro omnibus. Mald. de Sacr. p. 136°.

Then shall the minister first receive, &c.| Conc. Tolet. iv.
san. 17°. Tune [demum] Corporis et Sanguinis Domini Sa-
‘ramentum sumatur, eo [videlicet| ordine, ut sacerdotes et Le-
nite ante altare communicent, in choro clericus, extra chorum
ropulus,

In their hands.| The Church of Rome use to give it the The people
veople into their mouths, which is not so ancient. It was area

the Sacra-

she ancient custom, that the people took it from the priest ment into
: ἢ ., their

n their hands, as may be gathered out of Tertullian, Lid. hanas,

le Spectac. cap. de Munere’; Eas manus quas ad Dominum

-atuleris, &c. and out of S.Greg. Naz. Orat. in δου. Procidit

inte altare, ibique venerata est, deinde manibus etiam sumpsit

Yucharistiam, et ad oculos ceterosque sensus admovit. From

vhence we have another custom of the Christians, now also

ised among many, that they touched their eyes, their nose,

heir temples and forehead, with the Sacrament before they

lid eat it, as being confident that there was such virtue and

force in it, that it would make all their senses the more

happy by it, and less subject to evil desires. And these

chings men did and do naturally, more than out of any

njunction; therefore Maldonat confesses‘, that in divers

res causas fuisse arbitror. Unam, quod
yrecem mysticam vocaverint totam ac-
ionem, cum qua hee verba conjuncta
sunt... . Secundam, quod sacerdos hee
verba non pronuntiat in sua persona,
sed Christi: ipse autem, quantum in
se est, oret. Itaque quamvis forma
verborum non sit precatoria; tamen a
sacerdote tanquam preces dicuntur....
[ertiam, quod hee verba sint quasi
soronis quedam precedentium oratio-
qum, guibus finitis fiat corpus Christi.
Propterea dixerunt, oratione fierl Corpus
ChristiimMaldonatus de Sacramentis,
16 Eucharistia, part. i. quzstio vil.
50], 91. See the whole passage. |

> (Ibid. cols. 92, E, 93, A.]

© [Concil. Tolet. IV. (A.D. 633.]
nan. 18. Concilia, tum. vi. col. 1457,
B.]
ὁ (Tjlas manus quas ad Deum ex-
culeris, postmodum laudando _histrio-
aem fatigare.—Tertullian, de Specta-

culis, cap. 25. Op. p. 85, C. This may
refer only to the lifiing up the hands
in prayer. |

ε [Τῷ θυσιαστηρίῳ προςπίπτει μετὰ
πίστεως... καὶ τί ποιεῖ; τῷ θυσιαστηρίῳ
τὴν κεφαλὴν ἑαυτῆς προσθεῖσα... εἶτα
τῷ Tap ἑαυτῆς φαρμάκῳ τούτῳ τὸ σῶμα
πὰν ἐπαλείφουσα καὶ εἴ πού τι τῶν ἂντι-
τύπων τοῦ τιμίου πώματος ἢ τοῦ αἵματος
ἡ χεὶρ ἐθησαύρισεν τοῦτο καταμιγνῦσα
τοῖς δάκρυσιν ὦ τοῦ θαύματος" ἄπηλ-
θεν εὐθὸς αἰσθομένη τῆς σωτηρίας“. ----
S. Gregor. Nazian. Orat. viii. in laudem
Sororis Gorgoniz, cap. 18. Op. tom. i.
ps 229) °C.)

f [Unde relictam esse credo consue-
tudinem in multis locis, ut laici quando
non communicant, dum Eucharistia
ostenditur, manus tendant quasi ges-
tieutes manibus sumere, deinde ad os
et oculos admoveant.— Maldonatus de
Eucharistia, part. il. arg. iii. conj. 9.
col. 194, E.]

First
SERIES,

112 NOTES ON THE BOOK OF COMMON PRAYER.

places among the very papists, where they have not the
Sacrament delivered them, but are there present only to see
the priests take it, the people use to lift up their hands
(when the Sacrament is lift up by the priest) as earnestly
desiring to have it given into their hands, and then they put
their hands to their mouth and to their eyes, as applying the
virtue of it unto them ; which very one thing might admonish
the priests and governors of that Church, what an injury
they do to the people in keeping that blessed food from them,
for which their very bowels do so yearn with devotion.

Kneeling.] Kneeling here, for all the puritans’ objections,
hath reference as well to the minister himself, as to the peo-
ple and other ministers.

And when he delivereth the bread he shall say, The Body of —
our Lord Jesus Christ which was given for thee, &c.) “ After
the sacrifice is ended, let all in order receive our Lord’s
Body, with shamefacedness and fear, as coming to the body
of the king. Let the women also, with their heads veiled,
come in order. Let the bishop give the oblation, saying,
The Body of Christ. And let him that receiveth say, Amen.
When the rest receive, let the 33rd Psalm be said.” This
was the old order, as appeareth by Clem. Const. 1. ii. c. 61,
and |. viii. c. 20.

The Body of our Lord, &c. . . . unto everlasting life.| Here
are the people to answer Amen, according to all ancient and
modern liturgies. From whence we gather, that the priest
did not deliver the Sacrament to any, or say, “Take and eat,”
before the communicants had professed their faith of Christ’s
Body to be exhibited unto them. Dicit tibi sacerdos, Corpus
Christi, et tu dicis Amen, hoc est, Verum; non otiose dicis
Amen, sed jam confitens, quod accipias Corpus Christi. Ambr.
de Sacr. lib. iv. cap. δ΄. Ex ore quo Amen in sanctum pro-

& [“ The priest is expressly directed
in the next rubric before, to stand, and
not directly to kneel now.’’—Survey,
ex. 22. quezre 57. p. 70.]

Ὁ [καὶ ὅταν ἀνενεχθῇ. μεταλαμβανέτω
ἑκάστη τάξις καθ᾽ ἑαυτὴν τοῦ κυριακοῦ
σώματος καὶ τοῦ τιμίου αἵματος ἐν τάξει
μετὰ αἰδοῦς καὶ εὐλαβείας ὧς βασίλεως
προσερχόμενοι σώματι. καὶ αἱ γυναῖκες
κατακεκαλυμμέναι τὴν κεφαλὴν, ὡς ap-
μόζει γυναικῶν τάξει προσερχεσθωσαν.---

Apost. Const., lib. ii. c. 57. Cone. tom. i.
col. 297, 1), E. Kal ὁ μὲν ἐπίσκοπος
διδότω τήν προσφορὰν λέγων᾽ σῶμα
Χριστοῦ" καὶ 6 δεχόμενος λεγέτω, ᾿Αμήν.
Ψαλμὸς δὲ λεγέσθω τριακοστὸς τρίτος
ἐν τῷ μεταλαμβάνεσθαι πάντας τοὺς
λοιπούς.---ΤΌ1ὰ., lib. viii. ο. 13. col. 484,

* {S. Ambros. de Sacr., lib. iv. cap.
ὅ. ὃ 25. Op. tom. ii. col. 372, D.]

ON THE OFFICE OF THE HOLY COMMUNION. 119

tuleris. Tertull. de Spect. cap. 26): Qua conscientia ad Eu-
charistiam Christi accedam, et respondebo Amen, cum de
charitate dubitem porrigentis* 2 Out of which words it is
lain, that when the priest reached it the people answered,
Amen, or, So it is. To which also divers divines apply that
of St. Paul, 1 ad Cor. cap. 14: Quomodo respondebit Amen
super tuam Eucharistiam 2 And Eusebius}, hb. 7, cap. 8,
Eccl. Hist., tells the story, how Dionysius, the bishop of
lexandria, refused to baptize a certain Christian, of whom
shere was some doubt whether he had been rightly baptized
pr no; because, says he, it is enough that he hath so often
received the holy Sacrament with true Christians, and with
ill the rest answered Amen to the words of the priest. So
Leo, Serm. 6, de jejunio Sept. Mens.™ Hoc ore sumitur quod
ide creditur, et frustra ab illis Amen respondetur, a quibus
contra id quod sumitur disputatur.

Body, &c.... Blood of our Lord, &c. .. . unto everlasting
ife.| ὍΝ "Ὁ. “To this prayer of the priest every communicant
should say Amen; and then, and not before, take the Sacra-
nent of him. Universam Ecclesiam, accepto Christi sanguine,
licere [Amen] asserit Aug. ad Orosium, quest. 495. Quare
luo hic egregia habemus. 1. Universam Ecclesiam participem
esse calicis; et 2. Cum accipiant et dicere, Amen.

“Et quanquam schismatici cavillantur debitum genuflexionis
‘itum; orantibus, quis alius gestus usurpandus nisi suppli-
ratorius 2”

[Post- Communion. |

The Lord’s Prayer.| That the Lord’s Prayer was said at

} [ Tertullian. de Spectaculis, cap. 25.

m ΓΟ, Leo, Serm. xci. cap. 3. Op.
Ip. p. 85, C.]

tom. i. col. 357. |

k |S. Hieron. Epist. 82. ad Theophi-
um, ὃ 2. Op. tom. i. col. 510, A.]

1 [Ὅπερ ἐγὼ μὲν οὐκ ἐτόλμησα ποιῆ-
ral, φήσας αὐταρκῆ τὴν πολυχρόνιον
wre κοινωνίαν εἰς τοῦτο γεγονέναι.
τὐχαριστίας γὰρ ἐπακούσαντα καὶ συνε-
τιφθεγξάμενον τὸ ἀμὴν καὶ τραπέζῃ πα-
'αστάντα καὶ χεῖρας εἰς ὑποδοχὴν τῆς
vylas τροφῆς προτείναντα, καὶ ταύτην
':αταδεξάμενον καὶ τοῦ σώματος καὶ τοῦ
ματος τοῦ κυρίου μετασχόντα ἱκάνῳ
“ρόνῳ, ovr ἂν ἐξ ὑπαρχῆς ἀνασκευάζειν
τι τολμήσαιμι.---ΤΊο 5. ap. Euseb.
dist. Ecel., lib. vii. cap. 9. p. 390.]

COSIN.

" [Sanguis Abel significat sanguinem
Christi quo universa Ecclesia accepto
dicet, Amen. Nam quam clamorem
faciat universa Ecclesia dum potatur
sanguine Christi, et dicet Amen, tu
ipse si potes considera.—Dialogus 65
Question. Aug. et Orosil. Quest. 49.
Opus spurium seu consarcinatum ; inter
Op. 8. Aug. tom. vi. in Append. col. 16,
D. But see cont. Faust. Man., lib. xii.
cap. 10. tom, viil. col. 382, B. Habet
enim magnam vocem Christi sanguis
in terra, cum eo accepto ab omnibus
gentibus respondetur, Amen. ]

First

SERIES.

First

Series.

114 NOTES ON THE BOOK OF COMMON PRAYER.

the celebration of the Sacrament, it was the institution of
Christ and His apostles, δὲ, Hier. lib. ii. contr, Pelag.0 And
by the Church it seems ever to have been used in this place.
S. Ambr. 1. v. de Sacr. 1, iv.?: Ante verba Christi panis ap-
pellatur ; ubi Christi verba deprompta sunt, jam non panis sed
Christus dicitur. Quare ergo in oratione Dominica, que postea
sequitur, ait Panem nostrum, ὅθ. So St. Aug. Serm. 28. de
verbis Domini, et Ser. in vigil. Pasch.*: Ecce ubi peracta est
sacrificatio, dicimus orationem Dominicam. Which growing
afterwards by negligence and course of time to be displaced,
St. Gregory set right again, lib. 7. ep. 61’, and was not the
first author of it, as some suppose,

O Lord and heavenly Father.| In King Edward’s first
Service-book, this prayer was set before the delivery of the
Sacrament to the people, and followed immediately after the
conseeration ; and certainly it was the better and the more
natural order of the two; neither do 1 know whether it were
the printer’s negligence, or no, thus to displace it. For the
consecration of the Sacrament being ever the first, it was
always the use in all liturgies to have the oblation follow
(which is this), and then the participation, which goes before,
and after all, the thanksgiving, which is here set next before the
Gloria in Excelsis ; in regard whereof, I have always observed
my lord and mastert Dr. Overall to use this oblation in its
right place, when he had consecrated the Sacrament to make
an offering of it (as being the true public sacrifice of the

Church) unto God, that by

© [Sic docuit Apostolos suos, ut quo-
tidie in corporis illius sacrificio cre-
dentes audeant loqui, Pater noster, &c.
... De baptismatis fonte surgentes et
regenerati statim in prima communione
corporis Christi dicunt et Dimitte nobis
debita nostra.—S. Hieron. Dial. cont.
Pelag., lib. iii. ὃ 15. Op. tom. ii. col.
786, Α.]

P [S. Ambros. de Sacr., lib. v. cap. 4.
§ 24. Op. tom. ii. col. 378, B. The
words are, Jam non panis dicitur, sed
corpus appellatur. |

4 [This sermon is taken from S. Am-
bros. de Saer., lib. v. cap. 4. See the
spurious sermons in S. Aug. Op. tom.y.
in Append. Serm. 84. col. 152. ]

the merits of Christ’s death,

r [S.Aug. Serm. 227, de Temp. Op.
tom. v. col. 974, C.]

5 [There was a complaint that St.
Gregory ordered the Lord’s Prayer to
be said immediately after the Canon.
He replies, Orationem vero Dominicam
idcireo mox post precem dicimus: quia
mos apostolorum fuit ut ad ipsam so-
lummodo orationem oblationis hostiam
consecrarent, &c. He seems to have
only settled the place in which it was
to be used, and the manner of saying
it.—S. Gregor. Epist., lib. ix. Ep. 12.
(al. 64.) Op. tom. i. col. $40, D.]

* {The words “ my lord and master”
are added by interlining. Cosin was
Bp. Overall’s chaplain. ]

ON THE OFFICE OF THE HOLY COMMUNION. 115

which was now commemorated, all the Church of God might
receive mercy, &c. as in this prayer; and when that was
done he did communicate the people, and so end with the
thanksgiving following hereafter. If men would consider the
nature of this Sacrament, how it is the Christian’s sacrifice
also, they could not choose but use it so too; for as it stands
here it is out of his place. We ought first to send up Christ
unto God, and then He will send Him down unto us.

OF THE SACRIFICE OF THE EUCHARIST.

This our sacrifice of praise, &c.| So the ancient fathers
were wont to call this sacrifice, Sacrificitum laudis et gratiarum
actionis ; not exclusively, as if it were no other sacrifice but
that ; for they called it also, Sacrificitum commemorationis,
and Sacrificium Spiritus, and Sacrificium obsequii, &c., and
which is more, Sacrificium verum et propitiatorium. All other
ways but this the Eucharist, or any other sacrifice we make,
are improperly, δέ secundum quandam similitudinem, called
sacrifices. The true and proper nature of a sacrifice is",
* To be απ oblation of some real and” sensible thing, made only
to God°, for the acknowledging of man’s“ subjection to God,
and of God’s supreme dominion over man, made by a® lawful
minister, and performed by certain mysterious rites and
ceremonies, which Christ and His Church have ordained.
a. When we say it is an oblation, we say two things. 1. That
the true nature and essence of a sacrifice consists only, tan-
quam im genere, in the offering of it; and therefore we do
not say that the killing of the thing to be sacrificed, or any
other ceremony to be used about it, is a sacrifice; for that is,
and ever was called the sacrifice, which belonged to the
priest’s office alone; now the Levites might kill the sacrifice,
but none could offer it except the priest. Odlatio ergo est

4 [The passage which follows in the
text is from Maldonatus on the Eu-
charist ; his words are: Sacrificium est
oblatio sensibilis rei sensibilis, facta soli
Deo, ad agnitionem humane infirmitatis
et nature, et ad professionem divine
majestatis, a legitimo ministro, ritu ali-
quo mystico. Cum oblationem vocamus,
duo significare volumus. Primum, non
in alia re naturam et essentiam sacri-

ficii consistere, tanquam in genere, nisi
in oblatione. Quare nec mactationem
victim, neque ullam aliam ceremo-
niam, sacrificium vocamus: quia Serip-
tura oblationem appellat sacrificium,
non mactationem. Nam id nominat
sacrificium, quod solus faciebat sacer-
dos; solus sacerdos offerebat victimam,
ministri mactabant. Sola ergo oblatio
in Scripturis significatur esse proprium

2

First

SERIES.

First

SeERIEs.

116 NOTES ON THE BOOK OF COMMON PRAYER.

genus sacrificit. 2. That every offering is not called a sacri-
fice, but every sacrifice is an offering ; for there were many
things that private men came to offer, as first-fruits, &c.
which were not called sacrifices. ὁ. When we say, it is a
sensible thing, it is to shew that every act of our religion,
whereby we profess our subjection unto God, is not properly
called a sacrifice in Scripture; for we profess that by con-
fessing of our sins, by prayer, by praise, &c., which are no
proper sacrifices. ὁ. As a part of that worship which is due
only to God. And therefore, Exod. xxii., there is a command,
that no sacrifice be made but only to God alone; and it is
so His due, that without it we hardly acknowledge Him to
be our God,” [and for that reason we profess it here in this
offertory, that it is our bounden duty and service so to do*.]
“Therefore, as there never was, nor could be, any religion
without a God, so there never was, nor can be, without sacri-
fice, being one of the chiefest acts whereby we profess our
religion to Him that we serve. d. The end of all sacrifices.
For though every sacrifice had some special end whereunto it
was made, yet there was none of them all that had not this
for their general aim and scope. e. To exclude many private
offerings, which in Scripture are called sacrifices, but not
properly. jf. The general form of a sacrifice, which consisted
always in some ceremonious offering of it, the better to ex-
press the mystery contained in it; and therefore tenths and

genus sacrificii. Alterum est, non alii, quam soli Domino. Quamobrem

omnem oblationem sacrificium vocari;
tamen omne sacrificium dici oblatio-
nem in Scriptura. Offerebant enim
multa etiam homines privati, ut ele-
mosynas, primitias; sed non vocaban-
tur sacrificia.

.... Cum dicimus, esse rei sensibilis,
volumus indicare non omnem actum
religionis, quo profitemur nostram sub-
jectionem, et agnoscimus Numen, vo-
cari sacrificium pyroprie in Scriptura.
Nam id facimus etiam per confessio-
nem, per Psalmodiam, per orationem,
sed hee in Scriptura non dicuntur pro-
prie sacrificia. Cum addimus, facta
soli Deo, volumus docere sacrificium
esse unum actum externum ex illis,
quos habet illa species religionis, que
debeturesoli Deo, queque proprio no-
mine vocatur Latria...... fuit pro-
hibitum Exod, xxii. ne quis sacrificaret

sicut religio nulla fuit unquam, neque
esse potuit sine Deo: ita esse non
potuit sine sacrificio: quia unus actus
est, quo maxime religionem profitemur.
Cum dicimus fieri in agnitionem hu-
mane subjectionis, et professionem di-
vine majestatis, declaramus finem om-
nium sacrificiorum. Nam etsi erant
alii fines speciales singulorum sacri-
ficiorum ; tamen sacrificium nullum
erat, quod non hoc generaliter spec-
taret.. Cum dicimus, esse oblationem
factam a legitimo ministro, excludimus
multas oblationes privatas, que vocan-
tur in Scriptura sacrificia, ut eleemo-
synz et primitiz. Cum dicimus fieri
debere ritu mystico, declaramus gene-
ralem formam sacrificii, que semper
consistit in aliqua ceremonia habente
aliquid mysterii, sicut erat illa in sacri-
ficio pro peceato, ut sacerdos imponeret

x [These words are added in the margin. ]

ΟΝ THE OFFICE OF THE HOLY COMMUNION. Τ

first-fruits, though they were offered unto God, yet because
they were not offered up ritu mystico, they were no proper
sacrifices.

“ But those which were properly called sacrifices were three
ways distinguished ; in matter, in form, in the end. In mat-
ter, either when the thing to be offered was alive, and it was
called victima; or res solida, but not viva, and it was called
immolatio (as the heathens were wont to call their sacrifices
immolationes a mola, or a molendo) ; or res liquida, and it was
called libamentum. And besides these, we find in Scripture
seven appellations of a sacrifice, by way of analogy only, but
not truly and properly. In form, either when all the sacrifice
was consumed by fire, and it was called holocaustum ; or part
of it by fire, and part of it by the priest, and it was called
hostia pacifica. In the end, either when it was offered for
the profession of God’s supreme dominion, and it was called
holocaustum, which was all burnt, to signify that it was all
and wholly from God, whatsoever man enjoyed; or for the

obtaining of remission of sins, and it was called the sin-offer-
ing; or for thanksgiving after victory, &c. and it was called

hostia pacifica.

“Therefore, because the chief and general end of every sa-
crifice was to acknowledge God’s majesty and dominion over

manus super caput victime.... Qua-
propter hac etiam de causa decime
et primitiz, etiamsi Deo offerebantur,
quia tamen non offerebantur Deo ope-
ratione mystica, non erant proprie
sacrificia.

Ea autem que proprie dicebantur

sacrificia, tribus modis distingueban-
tur, materia, forma, et fine. Ma-
teria, aut quia id quod conferebatur,
erat res viva, et vocabatur victima;
aut res solida, sed non viva, ut cum
offerebatur simila, sal, et alia hujus-
modi, que proprie dicebantur immola-
tiones: sicuti etiam apud prophanos
authores hujusmodi sacrificia a mola
vel a molendo immolationes appella-
bantur. Aut quod offerebatur, erat res
liquida, ut vinum, et cetera, et hec
proprie dicebantur libamenta. Preter
hec reperimus in sacris literis, septem
modis dici sacrificium improprie, et per
analogiam proprii ac veri sacrifici.
Forma autem distinguebantur sacri-
ficia: quia aliquando tota res, que
offerebatur, consumebatur igni, et vo-

cabatur holocaustum; aliquando pars
una igne absumebatur, par altera ede-
batur a sacerdotibus, quod fiebat in
sacrificio pro peccato; aliquando una
pars incendebatur, altera edebatur a
sacerdotibus, tertia ab iis, qui hostiam
obtulerant, ut in sacrificio quod voca-
batur hostia pacifica. Fine autem dif-
ferebant sacrificia etiam tribus modis:
quia aliquando non in aliam finem
offerebantur, quam in agnitionem di-
vine majestatis, ut Holocaustum, quod
propterea totum comburebatur, ut sig-
nificaretur, totum esse Dei quicquid
boni habent homines: aliquando ad
obtinendam remissionem peccatorum,
quod aliquando yocabatur Peccatum,
absolute, aliquando sacrificium pro pec-
cato: aliquando etiam offerebatur sacri-
ficium in gratiarum actionem, propter
adeptam victoriam, vel aliam rem pros-
pere gestam, atque hee vocabatur, hos-
tia pacifica.....

Ergo, quia quod precipue efficie~
batur in omni proprio sacrificio, id erat,
ut homines agnoscerent suam infirmi-

First

SERIES.

First
SERIES.

1 [ Wisd.
lili. 6; a
mistake
copied from
Maldona-
tus. ]

118 NOTES ON THE BOOK OF COMMON PRAYER.

the world, hence it is, that every act almost which did but
shew that, was called in Scripture a sacrifice, in analogy to
the other. As, 1. when men submit themselves to God in
their souls; so Psalm li., “ A broken spirit is a sacrifice to
God.” 2. When men offered up their “ bodies as lively sacri-
fices,” Rom. xii., by keeping them pure and clean from sin.
3. By taming and afflicting the body, Heb. xi.', Zanguam
holocausti hostiam accepit eos. 4. By words, Immola Deo
sacrificium laudis vitulos labiorum. 5. By works of mercy,
Heb. xiii., “for with those sacrifices God is well pleased.”
6. The whole giving up of a man’s self to God, Rom. xv.;
Philip. ti. 7. The profession of all ministerial functions in
divine things, because by that service men profess themselves
to be subject and servants unto God, Rom. xv., Obsequii mei
oblationem.” Now the Eucharist, though by way of analogy
it may be called a sacrifice many of these ways, yet the true
and real nature of it, in the offertory, is to acknowledge
God’s majesty and our misery, and to appease His wrath
towards us, to get blessings from Him, to make Christ’s
bloody sacrifice effectual unto us. See the notes upon this
word, in the words of the consecration, fol. praced.¥

And so, though it may analogically be called a sacrifice
most of the seven ways, yet formally and truly it may be
called a sacrifice also, in the very natural signification of a
sacrifice, for aught I know any harm should come on’t. [Not

Et: ‘hostiam vociferationis reddam

tatem et divinam potentiam; factum
tibi.’ Et: ‘reddemus vitulos labiorum

est, ut id omne, quo illud idem quoquo

modo efficiebatur, sacrificium vocare-
tur in Scriptura. Fit autem hoc pri-
mum, cum animo homines sese sub-
mittunt Deo, ideo spiritus contribu-
latus vocatur sacrificium. Secundo fit
corpore, quando continetur ne labatur
in ea vitia, ad que quis proclivis est.
Quapropter aliquando sacrificium voca-
tur continentia corporis, ut ad Roman.
xii. Obsecro vos, ut exhibeatis corpora
vestra hostiam viventem. Tertio fit
corpore domando et affligendo, prop-
terea omne martyrium et omnis corporis
castigatio dicitur sacrificium ad Hebr.
xi. [Sap. ili. 6.1 ‘Tanauam holocausti
hostiam accepit eos.’ Quarto, id ipsum
fit verbis, sicuti cum profitemur Deum
esse omnium rerum bonarum largito-
rem. Quare oratio vocalis, hymni, et
laudes vocantur sacrificium, juxta il-
lud: ‘Immola Deo sacrificium laudis.’

nostrorum,’ inquit Oseas. Quinto, hoc
profitemur operibus pertinentibus ad
corpus, sicuti eleemosynis, ideo elee-
mosynas vocat hostias D. Paulus ad
Hebr. xiii. ‘ His enim hostiis promere-
tur Deus.’ Sexto, integra declaratio
hominis Deo facta et corpore et animo
dicitur sacrificium, sicut conversio gen-
tium apud 1). Paulum ad Roman. xv.
et ad Philippens, ii. Septimo, omnis
professio et functio divini muneris ita
appellatur: quia ea etiam ratione ho-
mines profitentur, se esse ministros et
servos Dei. Quocirea Paulus ad Rom.
XV. vocavit ‘obsequii sui oblationem.’—
Maldonatus, ibid., cols. 217—219.]

Y [This alludes to the note on the
word ‘‘that His precious death” in
the prayer of consecration, beginning,
‘This word refers.’? See above, pp.

106; sqq- ]

ΟΝ THE OFFICE OF THE HOLY COMMUNION. 119

in strictness and rigour of speech; for so was there never
sacrifice, nor never shall be any, but Christ’s alone*.]

See the exposition of the place in Malach. apud Maldon.
de Euch., p. 326%, and of Psalm ex. Tu es sacerdos, &c.7,
both which the ancient fathers with one consent under-
stand of the sacrifice ofthe Eucharist, and the priests of
the gospel.

That by the merits and death of Thy Son Jesus Christ, and
through faith in His Blood, we and all Thy whole Church’,
&c.] This is a plain oblation of Christ’s death once offered,
and a representative sacrifice of it, for the sins, and for the
benefit, of the whole world, of the whole Church; that both
those which are here on earth, and those that rest in the
sleep of peace, being departed in the faith of Christ, may
find the effect and virtue of it. And if the authority of the
ancient Church may prevail with us, as it ought to do, there
is nothing more manifest than that it always taught as much.
And it is no absurdity to say, here is an oblation made for
all, when it is not only commemorated to have been once
offered, but solemn prayers are here also added, and request
made, that it may be effectual to all. S. Chrys. in 8 Matth.:

x [These words in brackets are added
in the margin, as a note to the word
“formally.” |

Υ [The exposition of Malachi i. is in
the same part of Maldonatus, col. 220
and 221.]

z [Ibid. col. 173. ]

a [On these words Bp. Cosin added,
vid. pag. preced., that is, the passage
“which consists of more than those
that are upon the earth,” in the note on
the prayer of Consecration, p. 107. ]

b [This is in substance taken from
Cassander’s Consultatio, except the
words in brackets, which are written
at the side of the note, in the same
hand, and apparently at the same time.
The words of Cassander are: Cum
igitur hac victima semel oblata sit pro
communi totius orbis salute, tam vi-
yorum quam mortuorum, et ad eam
salutem quotidie efficiendam perpe-
tuam virtutem obtineat, nihil est ab-
surdi, si in sacra hac actione pro vivis
et mortuis, et communi omnium salute
offerri dicatur, quando non solum pro
115 oblata commemoratur; verum etiam
solenni prece, pro iis omnibus efficax et
salutaris esse postulatur, unde Chrysos-
tomus in vili.cap. Matth, *‘ [dcirco,&c.,”’

[διὸ δὴ καὶ 6 ἱερεὺς ὑπὲρ τῆς οἰκουμένης,
ὑπὲρ τῶν προτέρων, ὑπὲρ τῶν νῦν, ὑπὲρ
τῶν γεννηθέντων τῶν ἔμπροσθεν, ὑπὲρ
τῶν μετὰ ταῦτα ἐσυμένων εἰς ἡμᾶς, Ev-
χαριστεῖν κελεύει, τῆς θυσίας προκει-
μένης exelyns.—In Matt. Hom. xxv. al.
xxvi. Op. tom. vil. p.311, A, B.] Idem
alibi, Hom. 77. in Johan. ‘‘ Ideo, &c.”
[διὰ τοῦτο Kal ἐν τοῖς μυστηρίοις ἄσπα-
ζόμεθα ἀλλήλους, ἵνα οἱ πόλλοι γενώ-
μεθα ἕν: καὶ ἐπὶ τῶν ἀμυήτων κοίνας
ποιούμεθα τὰς εὐχὰς, λιτανεύοντες ὑπὲρ
νοσούντων, καὶ τῶν κάρπων τῆς οἰκου-
μένης καὶ γῆς καὶ θαλάττης. In Joan.
Hom. Ixxvyiii. al. Ixxvii. Op. tom. viii.
p- 464, 1).1... Atque hac ratione hoc sa-
crificium, quatenus sacerdotis pia sup-
plicatione peragitur, non modo eucha-
risticum, sed etiam propitiatorium dici
possit, non quidem ut efficiens propi-
tiationem, quod sacrificio crucis pro-
prium est, sed ut eam jam factam im-
petrans, quomodo oratio, cujus hoe
sacrificium species est, propitiatoria
dici potest.—Georgii Cassandri de Ar-
tic. Relig. inter Catholicos et Protes-
tantes controversis Consultatio. Art.
xxiv. cap. De iteratione. Cassandri
Op. p. 1000. ]

First

SERIES.

First
SERIES.

190 NOTES ON THE BOOK OF COMMON PRAYER.

Idcirco altari assistens sacerdos, pro universo orbe terrarum,
pro absentibus atque presentibus, pro his qui ante nos fuerunt,
pro his qui postea futuri sunt, sacrificio illo proposito Deo nos
gratias jubet offerre. Wom, 72. in Johan.: Ideo in mysteriis
invicem salutamus ut multi unum efficiamur, et communes pro
ceteris preces effundimus, et pro ipfirmis, et terre, maris, et
universi orbis finibus, sacrificamus.

And in this sense it is not only an eucharistical, but a pro-
pitiatory, sacrifice. [And to prove it a sacrifice propitiatory”,
always so acknowledged by the ancient Church, there can be
no better argument than that it was offered up, not only for
the living but for the dead, and for those that were absent,
for them that travelled, for Jews, for heretics, &c., who could
have no other benefit of it, but as it was a propitiatory sacri-
fice: and that thus they did offer it, read a whole army of
fathers, apud Mald. de Sacr., p. 342, ἕο. Nos autem ita com-
parati sumus, ut cum tam multis et magnis authoribus errare
malimus, quam cum Puritanis verum dicere.| “not that it
makes any propitiation, as that of the cross did, but that it
obtains and brings into act, that propitiation which was once
made by Christ; and so we may speak of prayer, for that is
propitiatory too.” Why should we then make any contro-
versy about this? They love not the truth of Christ, nor the
peace of the Church, that make these disputes between the
Church of Rome and us, when we agree, as Christian Churches
should, in our Liturgies: what private men’s conceits are,
what is that to the public approved religion of either Church,
which is to be seen in their Liturgies best of all? For let
the schools have what opinions and doctrines they will, and
let our new masters frame themselves what divinity they list,
as long as neither the one nor the other can get their fancies
brought into the service of the Church, honest men may serve
God with one heart and one soul, and never trouble them-
selves with the opinions of them both.

And here we offer and present unto Thee, O Lord, ourselves®,
our souls’, and bodies’, to be a reasonable, holy, and lively
sacrifice**.| Cujus (oblationis a Christo semel facte) sacra-
mentum quotidianum voluit esse Ecclesie sacrificium. Que

> [The words in brackets are added _ bodies’, sacrifice®, Bp. Cosin had writ-

in the margin. ten these numbers, referring to those
© [Over the words ourselves‘, souls!, of Maldonatus. See above, p. 115.]

ON THE OFFICE OF THE HOLY COMMUNION. ΤΡῚ

“cum ipsius capitis corpus sit, seipsam per ipsum discit offerre.
8. Aug. de Civis Dei, lib. x. cap. 20.

We most heartily thank Thee.| “Ὁ. W-?: “When the Psalm
is ended, let the deacon say, ‘ Let us give thanks to Him who
has made us worthy to receive His holy mysteries,’ &c.
Clem. Const. Ap., lib. viii. cap. 204%.”

Those holy mysteries, with the spiritual food of the most
precious Body and Blood, &c.| Before consecration, we called
them God’s creatures of bread and wine, now we do so no
more after consecration; wherein we have the advantage
against the Church of Rome, who call them still creatures in
their very mass after consecration; and yet they will be up-
braiding us for denying the real presence, when-as we believe
better than they: for after consecration we think no more of
bread and wine, but have our thoughts taken wholly up with
the Body of Christ ; and therefore we keep ourselves to these
words only, abstaining from the other, (though the bread re-
main there still to the eye,) which they do not. And herein
we follow the fathers, who after consecration would not
suffer it to be called bread and wine any longer, but the
Body and Blood of Christ. Ivren., lib. iv. cap. 34°; Justin.
in Apol. 2£; Ambr. de his qui initiantur, cap. ix.€; Aug., lib.

Sent. Prosp." ; vide Cassandr. Cons., Art. 10,

4 [καὶ ὃ διάκονος λεγέτω, παυσαμένου
τοῦ ψάλλοντος. μεταλαβόντες τοῦ τι-
μίου σώματος καὶ τοῦ τιμίου αἵματος
τοῦ Χριστοῦ, εὐχαριστήσωμεν τῷ κατα-
ξιώσαντι ἡμᾶς μεταλαβεῖν τῶν ἁγίων
αὐτοῦ μυστηρίων, κ.τ.λ.---Οοπβί. Apost.,
lib. viii. cap. 13, 14. Concilia, tom. i,
col. 485, A. ]

© [ Quomodo autem constabit iis eam
panem in quo gratiz actz sint, corpus
esse Domini sui, et calicem sanguinis
ejus, si non ipsum fabricatoris mundi
Filium dicant.—S. Irenzeus cont. He-
res., lib. iv. cap. 38. (al. cap. 34.) § 4
p- 251, 1. See also ὃ 5. p. 251, 2.
quoted above, p. 110, note s. |

f [S. Justin. Mart. Apol. 1.(al. Apol.
2.) § 66. Op. p. 83, B. See the words
quoted above, p. 109, note r. }

& [Ante benedictionem verborum
ceelestium alia species nominatur, post
consecrationem corpus significatur. Ipse
dicit sanguinem suum. Ante conse-
crationem aliud dicitur, post consecra-

tionem sanguis nuncupatur.—S. Am-
bros. De Myster. (aliter de iis qui mys-
ter. initiantur,) cap. 9. ὃ 54, Op. tom.
11. col. 889, E. 340, A.]

h [Nec similiter comprehendimus
has duas species, quemadmodum ante
consecrationem comprehendebamus,
cum fideliter fateamur, ante consecra-
tionem panem esse, et vinum quod na-
tura formayit: post consecrationem
vero carnem Christi, et sanguinem
quod benedictio consecravit.—In the
Decretum, par. iii. de Conseer. dist. ii.
c. 41, these words are cited as from
Augustinus, in libro sententiarum
Prosperi. They are not in that book.
See Corp. Jur. Can., tom. i. Cosin
followed Cassander, who cites them
thus. }

i [De Coena Domini. .. . Cum Ee-
clesia non presens modo, verum etiam
antiqua et catholica semper senserit,
et docuerit, hoc sacramentum non in
sola actione et usu consistere: sed post

First

SERIES.

First

SERIES.

122 NOTES ON THE BOOK OF COMMON PRAYER.

Very members incorporate.| Sic Cyrillus in Catech. Mystag.¥
Sumpto corpore et sanguine Christi ait nos fieri συσσώμους,
i.e. ejusdem corporis cum Christo, et inter nos, συναίμους, i.e.
ejusdem sanguinis.

And be also heirs through hope.) So the ancient fathers
were wont to prove the article of our resurrection by the
nature of this very Sacrament. Synod. Ephes. Alexandr.',
Cyrill. in Joh., lib. xii, cap. 58™, and Iren., lib. iv. cap. 347,
and Tertull., de Resur. Car.°, and Ignat. sub jfinem Ep. ad
Ephes.”, use this reason to exhort the people unto the fre-
quent receiving of the Holy Communion; because (they say)
it is pharmacum ἀθανασίας, medicamentum inmortalitatis,
et antidotum τοῦ μὴ θανεῖν; which if the men of this age
would but set their hearts on, as they did, we should not
have them set so slightly by the blessed Sacrament, as
they do.

In ordinario Sarum iste hymnus dicitur ad initium misse.

ipsam consecrationem...de panis et μεθέξει τῆς μυστικῆς εὐλογίας, εἰς χεῖ-

vini substantiis fieri corpus, et san-
guinem Domini, neque benedictionis
virtutem amitti: etiamsi ad usum pre-
sertim infirmorum servetur, &c. The
authorities given in this note are from
this passage of Cassander, who gives
also the testimonies of Lutheran di-
vines on the subject, ubi supra. Op.
Ρ. 938. ]

k PEv τύπῳ γὰρ ἄρτου, δέδοταί σοι
τὸ σῶμα' καὶ ἐν τύπῳ οἴνου δέδοταί σοι
τὸ αἷμα" ἵνα γένῃ, μεταλαβὼν σώματος
καὶ αἵματος Χριστοῦ, σύσσωμος καὶ σύ-
ναιμος αὐτοῦ. Οὕτω γὰρ Χριστοφόροι
γενόμεθα τοῦ σώματος αὐτοῦ καὶ τοῦ
αἵματος εἰς τὰ ἡμέτερα διδόμενα μέλη.
—S. Cyrill. Hierosol. Catech. 22. Mys-
tag. 4. cap. 3. p. 320, C.]

1 [καταγγέλλοντες γὰρ τὸν κατὰ
σάρκα θάνατον τοῦ μονογενοῦς υἱοῦ τοῦ
Θεοῦ, τήν τε ἐκ νεκρῶν ἀναβίωσιν, καὶ
τὴν εἰς οὐράνους ἀνάληψιν ὁμολογοῦντες
τὴν ἀναίμακτον, ἐν ταῖς ἐκκλησίαις τε-
λοῦμεν θυσίαν. οὐχ ὡς σάρκα κοινὴν
δεχόμενοι: μὴ γένοιτο ... GAN ὡς
ζωοποιὸν ἀληθῶς; καὶ ἰδίαν αὐτοῦ τοῦ
Λόγου. ζωὴ γὰρ dv κατὰ φύσιν ὡς Θεὺς,
ἐπειδὴ γέγονεν ἕν πρὸς τὴν ἑαυτοῦ σάρ-
κα, ζωοποιὸν ἀπέφηνεν αὐτὴν, κ.τ.Δ.-τ--
Synodi Alexandrini Nestorio, ap. Act.
Conc. Ephesini (A. D. 431.) pars i.
c. 26. Concilia, tom. vi. col. 951, C,
Ὁ, E.}

™ [πρόσιμεν γὰρ κατὰ χάριν Θεοῦ τῇ

pas δεχόμενοι τὸν Χριστὸν, ἵνα καὶ ἡμεῖς
ἀραρότως πιστεύσωμεν, ὅτι τὸν ἴδιον
ἀληθῶς ἤγειρε ναὺν. Ort γὰρ ἣ κοινωνία
τῆΞ μυστικῆς εὐλογίας ὁμολογία τίς ἐστι
τῆς ἀναστάσεως τοῦ Χριστοῦ σαφὲς ἂν
γένοιτο, κ.τ.λ.--- ὃ. Cyrill. Alex. Comm.
in Joan, Evang., lib. xii. (§ 58.) in
c. xxi: 16. Op. tom. vi. p. 1104, E.
1105, A, B.]

n [m@s... τὴν σάρκα λέγουσιν eis
φθορὰν χωρεῖν καὶ μὴ μετέχειν τῆς ζωῆς
τὴν ἀπὸ τοῦ σώματος τοῦ κυρίου καὶ τοῦ
αἵματος αὐτοῦ τρεφομένην; .. . ‘Qs γὰρ
ἀπὸ γῆς ὄἄρτος προελαμβανόμενος τὴν
ἔκκλησιν τοῦ Θεοῦ οὐκέτι κοινὸς ἄρτος
ἐστὶν ἀλλ᾽ εὐχαριστία, ἐκ δύο πραγμά-
τῶν συνεστηκυῖα, ἐπιγείου τε καὶ οὐρα-
viov' οὕτως καὶ τὰ σώματα ἡμῶν μετα-
λαμβάνοντα τῆς εὐχαριστίας μηκέτι εἶναι
φθαρτὰ, τὴν ἐλπίδα τὴν εἰς αἰῶνας ἄνα-
στάσεως ἔχοντα. --- ὃ. Ireneus cont.
Heres., lib. iv. cap. 18. (ai. cap. 34.)
ὃ δ. p. 251.]

° [Igitur ut retexam, quam Deus.
manibus suis ad imaginem Dei struxit
+++ quam sacramentis suis disciplinis-
que vestiort... hzccine (caro) non re-
surget?—Tertullian. de Resurrectione
Carnis, cap. 9. Op. p. 530, D.]

P [Ἕνα ἄρτον κλῶντες, bs ἐστιν φάρ-
μακον ἀθανασίας, ἀντίδοτος τοῦ ἀποθα-
νεῖν, ἀλλὰ ζῆν ἐν Ἰησοῦ Χριστῷ διὰ παν-
Tés.—S, Ignat. Ep. δα Ephesios, cap. 20..
Ῥοαῖν,]} 1

ON THE OFFICE OF THE HOLY COMMUNION. 123

[Gror1a IN Excetsts. |

Glory be to God on high.| ᾿ἴ" W-? “ Socrat. vi. 89. Hymnus
Angelicus. ᾿Αντιφωνὰ post communionem, 1). Hilarit Pictav.*,
S. Chrysost. ad Antioch. 578”? An hymn appointed by
Clement, Const., lib. vii. cap. 47.

Hymnus angelicus ita dictus est, quia illum cecinere angeli in
nativitate Domini usque ad—“ hominibus bona voluntas”—ceut
addidere reliqua usque ad finem varii doctores. Concil. Tole-
tan. iv. can. 12%. Quomodo conciliari possunt qui eum tribuunt
Apostolis, ut Clemens in margine opposito citatus* ; et qui Te-
lesphoro, ut Innocent 111. lib. ii. cap. 20%; et gue Symmacho
ut Berno, cap. xxv. de Off. Miss.” ; et qui Sancto Hilario Pic-
taviensi, ut Alcuinus, cap. de celebr. Misse*, qui verius in La-
tinum transtulit, ait Bovius ad Clementis locum citatum>. Ut
autem dicatur in Missa, constituit Telesphorus ex Innocentio

4 [Ἰγνάτιος ᾿Αντιοχείας τῆς Συρίας,
τρίτος ἀπὸ τοῦ ἀποστόλου Πέτρου ἐπί-
σκοπος, ὃς καὶ τοῖς ἀποστόλοις αὐτοῖς
συνδιέτριψεν, ὁπτασίαν εἶδεν ἀγγέλων,
διὰ τῶν ἀντιφώνων ὕμνων τὴν aylav
Τριάδα ὑμνούντων, K.7.A.—Socrat. H.E.,
lib. vi. cap. 8. p. 822.]

τ [Audiat orantis populi consistens
quis extra ecclesiam vocem, spectet ce-
lebres hymnorum sonitus, et inter divi-
norum quoque sacramentorum officia
responsionem deyotz confessionis ac-
cipiat.—S. Hil. in Ps. lxv. ὃ 3. Op.
tom. i. col. 196, C.]

s [Ad Pop. Antioch. Hom. lvil.
S. Chrys. Op. Latine, tom, v. fol. 193.
Paris, 1546. These homilies are made
up out of portions of S. Chrysostom.
The passage referred to is from the
homilies on S. Matthew, c. lv. (lvi.)
ὃ 5, 6. tom. vii. p. 561, sqq. on the
hymn of thanksgiving after meals used
by the monks, portions of which are
the same as the Gloria in Excelsis. ]}

t [These words are added to Bp. An-
drewes’ note by Bp. Cosin. The refer-
ence is to the Apostolical Constitutions,
lib. vii. c. 48. (Concilia, tom. i. col.
452, D.) where a form of the Gloria in
Excelsisis given, with the title, προσευχὴ
ἑωθινή, but no rule for its use. }

« [| Reliqua que ibi sequuntur eccle-
siastici doctores composuerunt.—Cone.

Tolet. IV. A.D. 633. can. 15. Concilia,

tom. vi. col. 1454, A.]

x [That is in the preceding note of
Bp. Andrewes. |

y [Innocent. III. de sacro altaris
mysterio, lib. ii. c. 20. fol. 79. Antw.
1550. Here follows the statement of
Berno. ]

z [Berno mentions both Telesphorus
and Symmachus; his words are, De-
nique Telesphorus Papa a beato Petro
octavus, constituit, ut ante sacrificlum
hymnus diceretur Angelicus, hoc est,
Gloria in excelsis... De Symmacho
quoque Papa ita legimus: Hic consti-
tuit, ut omni die Dominica vel nata-
litiis martyrum, Gloria in excelsis
hymnus diceretur.—Berno de Off.
Misse, c. 2. ap. Hittorp. p. 358. i.
C, D.]

« [... Hymnum in nativitate Salva-
toris ab angelis decantatum: sed a B.
Hilario Pictavensi postea auctum et
consummatum.— Alcuin. de divinis
Officiis, c. de celebratione Missz, ibid.
p. 68. 1. Ὁ. But in the previous chap-
ter he has almost the same words as
Berno, attributing the appointment of
its use to Telesphorus and Symmachus.
—p. 66. ii. D.]

b [De Constitutionibus Apostolicis,
B. Clemente Romano authore, libb.
viii. Jo. Carolo Bovio interprete ; scho-
lia, p. 406. Lugd. 1565. ]

First

SERIES.

First

Series.

124 NOTES ON THE BOOK OF COMMON PRAYER.

loco citato. Atque idem asserunt Damasus*, Rabanus*, et alit
complures apud Durandum®, lib. 11. cap. 14.

We end with this hymn, in imitation of our Saviour,
Matt. xxvi. 80. Lt decantato hymno exierunt.

‘2? Ὁ. Hlere the congregation ariseth, and having made
their adoration, they go towards their seats to a little private
devotion. In their way, at the foot of the choir, stands the
cippus pauperum, into which every man puts a small piece of
silver; whiles the priest, standing still at the altar, readeth
the exhortatory sentences for alms, wt supra.

When all are composed in their seats, he proceeds to the
blessing.

Then the priest, or bishop, if he be present, shail let them
depart with this blessing.| For by the canons it is not law-
ful for a priest to do it in the presence of the bishop, nor
that, nor many other things; not to baptize, not to absolve,
not [to] consecrate the sacrament, not to preach, &c., with-
out the bishop’s special command. Coneil. Hispal. ii. can. 7.

[ον THE RUBRICS AT THE END OF THE COMMUNION SERVICE. |

By all that follows it appears, that the mind of the Church
of England ever was and is to have a Communion and com-
memorative sacrifice of Christ’s death every day, that the
people will but come to it, and make up a sufficient number.

¢ {This reference has not been
found. |

4 [Rabanus Maurus de Institutione
Clericorum et ceremoniis Ecclesiz, lib,
i. c. 32. Op. tom. vi. p. 13, Ὁ; D. et
apud Hittorp. p. 278, B, C. His state-
ment is the same as that of Berno and
the others cited. ]

¢ [No authorities are given by Du-
randus; he says, (lib. iv. cap. 13, n.
3, 4.) que verba (Laudamus te) et
sequentia a beato Hilario dicuntur ap-
posita fuisse, et preecedentia solum an-
tiquitus dicebantur in Missa, Inno-
centius tamen ITI. dixit illa a Teles-
phoro Papa addita fuisse: alii vero a
Symmacho Papa. Symmachus Papa
constituit tam in Dominica die quam

in Natalitiis Martyrum ‘ Gloria in ex-
celsis ad Missam cantari,’ &c. ... Dic-
tus quoque Telesphorus Papa precepit
illum cantari ad Missam nocturnam
natalis Domini quam et ipse instituit. ]

f [ Neque coram episcopo licere pres~
byteris in baptisterium introire nec
presente antistite infantem tingere aut
signare, nec poenitentes sine pracepto
episcopi sui reconciliare, nec eo pra-
sente sacramentum et corporis et san-
guinis Christi conficere, nec eo corain
posito populum docere, vel benedicere,
aut salutare, nec plebem utique exhor~
tarii—Cone. Hispalense, 11. (c. A.D.
619.) can. 7. Cone., tom. vi. col. 1406,
B.]

ON THE OFFICE OF THE HOLY COMMUNION. 125

Upon the holydays, if there be no Communion, shall be said
all that is appointed at the Communion, until, &c.| Under
which Sundays are comprehended, for certainly Sundays are
holydays too; and therefore it is but a peevish cavil of the
puritans, to ask by what warrant men may read the second
service upon Sundaysé.

If there be no Communion.| Not that there should be no
Communion when they be read, (as we use now-a-days,) but
that though there be no Communion for want of devout com-

SERIES.

pany, yet they should be read: so that by the authority of ~

our Church, I cannot see how it will be avoided, but that
every Church is bound daily to propound the Sacrament to
the people, that such as be disposed might receive, and the
fault not be laid upon the Church, or the priest that serves.
And therefore upon these holydays in King Edward’s time,
if the people were negligent to come to the Communion, the
curate was to read the exhortation to them which begins,
*« Dearly beloved, forasmuch,” &c. And in cathedral churches,
and other places like them, it was then appointed, that there
should be daily Communions, and so there were*. See the
Rubric before the Exhortation there in King Edward’s first

Service-book}.

Shall be said all, &c.| When the people first, and after-
wards the priests and clergy in some places, gave over their

5 [The rubric was altered to “ Sun-
days and holydays”’ in 1662. ]

h [The first rubrics at the end of the
Communion Service in the first book
of Edward VI. were as follows :—Upon
Wednesdays and Fridays, the English
Litany shall be said or sung in all
places, after such form as is appointed
by the king’s majesty’s injunctions; or
as is or shall be otherwise appointed by
his highness. And though there be
none to communicate with the priest,
yet these days (after the Litany ended)
the priest shall put upon him a plain
albe, or surplice, with a cope, and say
all things at the altar, (appointed to be
said at the celebration of the Lord’s
Supper,) until after the offertory : and
then shall add one or two of the collects
aforewritten, as occasion shall serve, by
his discretion, And then, turning him
to the people, shall let them depart
with the accustomed blessing.

And the same order shall be used all
other days, whensoever the people be at
church, and none disposed to commu-
nicate with the priest.

Likewise in chapels annexed, and
all other places, there shall be no cele-
bration of the Lord’s Supper, except
there be some to communicate with
the priest. |

i [ These rubrics are :—

Tn cathedral churches, or other places
where there is daily Communion, it shall
be sufficient to read this exhortation
above written once in a month. And
in parish churches, upon the week days,
it may be left unsaid.

And if upon the Sunday or holyday
the people be negligent to come to the
Communion, then shall the priest ear-
nestly exhort his parishioners to dis-
pose themselves to the receiving of the
Holy Communion more diligently, say-
ing these or like words unto them. ]

Frist
SERIES.

Survey,
exc. 24.

pp- 76, sqq.

126 NOTES ON THE BOOK OF COMMON PRAYER.

devotion, and neglected the old use of communicating every
day ; yet the prayers, and lessons, and other the appendants
to that holy office they omitted not, specially such as were in
orders. Socrates tells us in his History, lib. v. cap. 91}, that
it was the custom of the Church of Alexandria so to do, yet
upon every Wednesday and Friday alone. Durandus calls
this “the dry mass,” lib. iv. Div. Off.c. 11, And the Ordo Ro-
manus™ styleth it Missa nautica, as allowable to men at sea,
where storms and tempests would not suffer them well to
perfect the celebration. It is mentioned also by Thomas of
Walden, lib. vi. tit. iv. cap. 35". So that this order and ordi-
nation of our Church is not altogether either without cause,
or without example.

And if there be not above twenty persons, &c.| “Ὁ W “2:
Communionis tempore dum populus conveniat. Gelas.

And there shall be no celebration, &c. except there be a great
number.| This was made against the Solitarie Missa that the
papists are now-a-days content withal. It was an abuse
springing up about Charlemagne’s time (it seems) to have
the priest communicate and say mass, though there were
none to celebrate with him. Therefore the council of Mentz
then made a canon against 105, Nullus presbyter solus missam
cantare valet recte, ut nobis videtur. Quomodo enim dicet, Domi-
nus vobiscum, §e. They say yet, ut nobis videtur ; fain would
they have had the abuse amended, and yet the Communion

ν᾿ ΓΑὖθις δὲ ἐν ᾿Αλεξανδρείᾳ τῇ Te-
τράδι καὶ τῇ λεγομένῃ Παρασκευῇ γρα-
φαί τε ἀναγινώσκονται καὶ οἱ διδάσκαλοι
ταύτας ἑρμηνεύουσι, πάντα τε τὰ συνά-
ξεως γίνεται δίχα τῆς τῶν μυστηρίων
τελετῆς.---δοοταίε5. Hist. Eccl., lib. v.
cap. 22. p. 295. ]

1 [Durandus had said, n. 22, that
no one could (regularly) celebrate
twice in one day; he here adds, that
one who could not celebrate might say
a part of the service: Potest quoque
sacerdos unam missam cum sacrificio,
et aliam siccam conficere. Missa sicca
dicitur, quoniam si sacerdos non po-
test conficere, quia forte jam celebravit,
vel ob aliam causam, potest accepta
stola, epistolam et evangelium legere;
et dicere orationem dominicam, et dare
benedictionem, &c.—Durandus, Rat.
Div. Off, lib. iv. c. 1. n. 23.)

m [This authority, and the others

cited by Cosin, are found in Cassander,
Liturgica, c. xxxiy. p. 84. He adds
the words, In Libello ordinis missz se-
cundum usum Romane ecclesia. The
editor has not found the statements re-
ferred to. ]

π (Czterum totum lectionem et can-
ticorum variorum officium antemissale
est, quod item dicitur missa catechu-
menorum; quod item sine canone,
commemoratio miss, vel memoria no-
minatur, et in ipsis domibus aut agris,
vel super mare dicere fas est.—Thomas
Waldensis, Doctrinalis (lib. vi.) de
Sacramentalibus, tit. iv. ο. 85. ad fin.
tom. iii. fol. 72. b. Venet. 1571.]

° (Cone. Moguntiacum, A.D. 813,
can. 45. Concilia, tom. ix. col. 338.
The words ‘ut nobis videtur’ ought to
come next after presbyter. In Nicholls,
the council of Nice was substituted for
Mentz. |

ON THE OFFICE OF THE HOLY COMMUNION. 127

not neglected for all that. They knew not well whether they
should forbid it absolutely and simply if there were no com-
pany ; as indeed, better were it to endure the absence of the
people, than for the minister to neglect the usual and daily
sacrifice of the Church, by which al. people, whether they be
there or no, reap so much benefit. And this was the opinion
of my lord and master Dr. Overall. In the primitive Church
it is most plain, both by the canons of the old councils (Can.
Apost. 104) and by the writings of the ancient fathers, that
some part of the people at least never failed to communicate
with the priest. And when the multitude began to grow so
negligent that, as they say, vel duo vel nemo, either few or
none would come to assist the ministers, and to participate
with them of the blessed Sacrament; how ill it was taken at
their hands, and how hardly censured, we may know from
that sharp increpation which St. Chrysostom used towards
them in cap. i. ad Eph. Homil. 3". Ἐϊκῇ θυσία καθημερινὴ,
&e. Yet when this lewd custom had so far prevailed, that
the indevout people put the priest to do his office alone, there
wanted not them, among the learned and religious men, that
condemned as well the one as the other, the people’s retch-
less indevotion, not to communicate with the priest, and the
priest’s presumption, to communicate alone, terming such a
Communion to be no Communion at all, at least an unlaw-
ful and imperfect Communion. Walafridus, de rebus Ecel.*,
cap. 22, (circa finem,) Quamvis cum soli sacerdotes missas cele-
brent, [intelligi possit| cllos ejusdem actionis esse co-operatores,
pro quibus tune celebrant[ur officia et quorum personam in qui-
busdam responsionibus sacerdos exequitur ;| tamen fatendum est,
illam esse legitimam missam, cui intersunt sacerdos, respondens,
offerens atque communicans, sicut ipsa compositio precum evi-
denti ratione demonstrat.

And in the cathedral or collegiate churches where be many
ministers and deacons, they shall all receive the communion
with the minister every Sunday at the least, except they have

4 [πάντας τοὺς εἰσίοντας πιστοὺς, καὶ col. 27. A.]
τῶν γραφῶν ἀκούοντας, μὴ παραμένον- τ [εἰκῇ θυσία καθημερινὴ, εἰκῇ πα-
τας δὲ τῇ προσευχῇ, καὶ τῇ ἀγίᾳ μετα- ρεστήκαμεν τῷ θυσιαστηρίῳ" οὐδεὶς ὁ με-
λήψει, ὡς ἀταξίαν ἐμποιοῦντας τῇ ἐκ- τέχων.---ϑ. Chrysost. in Ephes., cap.
κλησιᾷ, ἀφορίζεσθαι xph.—Can. Apo- Hom. 8. ὃ 4. Op. tom. ii. p. 23. A.]
stol., can. 9. (alit. 10.) Concilia, tom. i. s [Apud Hittorp., p. 349. B.]

First

SERIES.

First
SERIEs.

128 NOTES ON THE BOOK OF COMMON PRAYER,

a reasonable cause to the contrary.) Quod de clericis solis
possit concedi, quorum vita debet esse religiosior quam laicorum.
Dist. 4. Deniquet.. Nam quoad laicos illi non arctantur ad com-
municandum, nisi ter in anno, ut in rubr. seq.

A rule (if it were observed) tending to the great advance-
ment of piety, and somewhat answerable to the practice of
the primitive Church. Κ᾽. Basil. ad Cesar. Patric. Epist. 289" :
Singulis cerle diebus communicare bonum et fructuosum est.
Walafrid. de reb. Eccl., cap. 20*: Cum Christianis et maxime
clericis, omnes dies in ferias deputantur, videtur ratione plenis-
simum, ut per singulos dies sacris occupemur officiis, et quando
mentis vel corporis graviores macule non obsistunt, Panem et
Sanguinem Dominicum, quibus sine vivere non possumus, jugiter
ambiamus, ... imitantes Ecclesie primitive studium salutare,
de quo in Act. Apost. legitur ; “ Erant autem... quotidie perse-
verantes in templo, et fractione panis, eum exultatione et simpli-
citate cordis laudantes Deum.” Item 8. Cypr., ep. ὅθν. ad Thi-
berit. ita seribit: Ideirco quotidie calicem Sanguinis Christi
bibunt, ut possint et ipsi propter Christum Sanguinem fundere.
So it held in many places, and for many years together. But
in after-ages, the number of Christian people waxing more,
and their piety less, they gave their priests leave to commu-
nicate every day by themselves, serving their own turn with
once or twice a week, and well if that; as upon the Satur-
day and Sunday, (whereof St. Austin tells us, ep. 118. ad
Jan.” ;) nay, in process of time, the very priests themselves,
in some churches, followed this indevotion of the people,

* [Decret. pars i. dist. iv. c. 6. ap.
Corp. Jur. Can., tom.i. The words are
not a quotation of the Decretum ; it is
cited for the principle that the clergy
are bound to stricter observance than
the laity; the words speaking of the
clergy’s fasting are, ‘‘ eorum qui laicali
ordine consistunt, observantiam, sicut
loco, ita religione preecellant.’’ |

ἃ [καὶ τὸ κοινωνεῖν δὲ καθ᾽ ἑκάστην
ἡμέραν, καὶ μεταλαμβάνειν τοῦ ἁγίου
σώματος καὶ αἵματος τοῦ Χριστοῦ, κα-
λὸν καὶ ἐπωφελὲς. But he goes on to
say that, however, they communicated
four days in the week, on Sunday,
Wednesday, Friday, and Saturday, and
on saints’ days. ἡμεῖς μέντοιγε τετάρ-
τον καθ᾽ ἑκάστην ἑβδομάδα κοινωνοῦμεν,
ἐν τῇ κυριακῇ, ἐν τῇ τετράδι, καὶ ἐν τῇ

παρασκευῇ, καὶ τῷ σαββάτῳ, καὶ ἐν ταῖς
ἄλλαις ἡμέραις, ἐὰν ἢ μνήμη ἁγίου τινός.
—S. Basil. Epist. xciii. ad Casariam
Patriciam de Communione, Op. tom.
111, p. 186. D.]

x fApud Hittorp., p. 844. C, D,
where Cosin has ‘‘fractione panis.” Wa-
lafrid’s words are, “ frangentes circa
domos panem sumebant cibos.’’ ]

y [S. Cypr. Ep. 58. ad Thybaritanos
(ed. Pam. 56.) Epist. p. 120. ]

* [Alii quotidie communicant Cor-
pori et Sanguini Domini, alii certis
diebus accipiunt; alibi nullus dies
pretermittitur, quo non offeratur, alibi
sabbato tantum et dominico, alibi tan-
tum dominico.—S. Aug. Epist. liv. ad
Januarium, ὃ 2. Op, tom. ii. col. 124.

‘ON THE OFFICE OF THE HOLY COMMUNION. 129

against whom was the ninth canon made in the fourth coun-
cil of Toledo*, Nonnullus sacerdotum in Hispania reperimus, qui
Dominicam orationem non quotidie, sed tantum die Dominica
dicunt. It was then accounted a fault, which would now be
held a good Christian virtue, if priests might be so often seen
to communicate. But whatever they did then in Spain, and

we would be glad now to have done in England, it is well”

known that the general practice of the Church ever was to
have the priests and clerks devoutly at their office every day,
and to communicate of Christ’s Sacrament as often. Microl.,
cap. 46°: Ad quotidiane missarum solennia, non generaliter ab
omnibus, sed a religiosis conventtur, qui plus spiritualbus negotis,
quam secularibus invigilant.

Scrip. vetustus de Divin.. Off. apud Cassand, Liturg., ο. 33° :
In Dominicis tantum et festis diebus fideles, qui secularibus so-
lent occupari negotiis, conveniebant, ad audienda solennia:...
in diebus vero profestis ministri et votis adstricti intererant miss@.
Regino, lib. i. de Eccl. Discip.’: Ut presbyter vel diaconus, vel
quilibet Ecclesia deputatus clericus, si intra civitatem fuerit, vel
in loco, in quo Ecclesia est, aut vict, aut ville, ad Ecclesiam ad
sacrificium quotidianum non venerit, clericus non habeatur, st
castigatus non emendaverit. Which holy order was here (no
doubt) regarded by our Church, when she enjoined her
priests and deacons to communicate every Sunday at least,
supposing it ought and should be done by them oftener.
And from hence was it, that the Collects, Epistles, and Gos-
pels were appointed upon the Sundays and holydays; and a
rubric made at the beginning of this Service-book®, for the
Collects, Epistles, and Gospels to serve all the week long, that
were used on the Sunday, that is, at any time when there is
a communion on the week-day. And certainly, though it

® [Cone. Tolet. IV. A.D. 633. can. x, ecclesiasticis Disciplinis libri duo. lib. i.

Concilia, tom. vi. col. 1454. B. ]

> [Micrologus de ecclesiasticis ob-
servationibus, ὁ. 46. apud Hittorp., p.
400. B.]

© [Ex libro vetusto de Divinis Offi-
ciis, cited by Cassander, Liturgica,
cap. 33. De variis generibus missarum,
publicis, quotidianis, peculiaribus seu
privatis, et solitariis. Op., p. 82. Most
of the authorities cited here are in
Cassander. |

4 [Reginonis abbatis Prumiensis de

COSIN,

c. 181. (ex Concil. Toletano I. c. 5.
Concil. tom. ii. col. 1471, E.) p. 94
ed. Viennzx. 1765. ]

© [Before 1662 this rubric was at
the beginning of the Prayer-book,
under the heading, ‘‘ The order how
the rest of Holy Scripture is to be
read;’’ and in these words, ‘* Ye must
note also that the collect, epistle, and
gospel appointed for the Sunday, shall
serve all the week after, except there
fall some feast that hath his proper.”’ |

First

SERIES.

First

SERIES.

130 NOTES ON THE BOOK OF COMMON PRAYER. °

be no fault to read the Collect, Epistles, and Gospels, either
upon Sundays or week-days; yet to read them, and not to
go on with the Communion, is contrary to the intent of our
Church, that, if there were any company, intended a com-
munion every day, for the continuing the daily sacrifice in
the Church, ever used till Calvinism sprung up, and leaped
over into England.

Odo Camerac., in Canonem: Cum primitus misse sine col-
lecta (i.e. collectione populi) non fierent, postea mos tinolevit
Ecclesie@ solitarias, et maxime in cenobiis, fiert missas'. Solita-
rie autem dicebantur, que solis clericis presentibus fiebant.

And, to take away superstition, it shall suffice that the bread
be as usual.] Survey, Exc. 26, p. 79.

And if any of the bread and wine remain, §c.| Which is not
to be understood of the bread and wine already consecrated,
but of that which remains without consecration; for else it
were but a profanation of the holy Sacrament to let the
curate have it home to his own use. Quam indigne faciunt,
gui hae rubrica ad tantum facinus excusandum abutuntur, ipst
viderint. It was Nestorianism once to think, that the conse-
crated bread, if it were kept in crastinum, became common
bread again, if St. Thom., p. 3. q. 72. a. 11. ad 2%, quoteth
St. Cyril of Alexandria right, Ep. ad Calen. Vide Maldon.,

de Sacram., p. 120".

f [Odonis Cameracensis Episcopi
Sacri Canonis Expositio; dist. ii. ap.
Bibl. Patrum Max., tom. xxi. p. 222.
Lugd. 1677. The words “ solitariz,”’
&c. are not in Odo. }

& [This reference is incorrect. The
passage intended is in S. Thom. Aqui-
nas, Summa Totius Theologiz, pars iii.
quest. 76. art. 6. ad secundum, where
he speaks of quidam ponentes quod
Corpus Christi non remaneat sub hoc
sacramento, si in crastinum reservetur.
Contra quos Cyrillus dicit, &c. The
same passage of S. Cyril is cited by
him in the Aurea Catena on S. Luc.
c. Xxil. with the reference Ep. ad Ca-
losyr. “Insaniunt quidam dicentes
mysticam benedictionem cessare a
sanctificatione, si que ejus reliquie
remanserint in diem subsequentem:
non enim mutatur sacratum corpus
Christi, sed virtus benedictionis et
Vivificativa gratia jugis in eo est.”

The Greek was found by Cardinal Mai
in the Vatican MS., which contains
S. Cyril’s commentary on S. Luke, and
it is printed by him in the Classici Auc-
tores, tom. x. p. 375, note. Κυρίλλου
mpos καλοσίριον. Μαίνονταί γε μὴν ot
λέγοντες ἀπρακτεῖν εἰς ἁγιασμὸν τὴν
μυστικὴν εὐλογίαν, εἰ ἀπομείνοι λείψα-
νον αὐτῆς εἰς ἑτέραν ἡμέραν" οὐ γὰρ
ἀλλοιοῦται ὃ Χριστὸς, οὐδὲ τὸ ἅγιον
αὐτοῦ σῶμα μεταβληθήσεται. GAN ἡἣ
τῆς εὐλογίας δύναμις καὶ ἡ ζωοποιὸς
χάρις, διηνεκής ἐστιν ἐν αὐτῇ.

h [Maldonatus cites (p. 185) the
words out of S. Cyril on S. Luke, which
in the Aurea Catena immediately pre-
cede those quoted in the last note, as
Cassander does, (see below, note 1,) as
if they were those of the Epist. ad Ca-
lor. prefacing the words, “" Divus Cy-
rillus in ea epistol. que ab omnibus
citari solet ad Colloridium.’’ |

ON THE OFFICE OF THE HOLY COMMUNION. 131

There was order taken for it of old in the Church, which
were well to be observed still, that No more should be brought,
at least consecrated upon the altar, than would suffice to com-
municate the people, and if any remained, that the priests
should reverently receive it. Tanta in altari holocausta offe-
rantur, quanta populo sufficere debeant. Quod remanserit (ni-
mirum ex holocaustis et elementis consecratis) non servetur in
crastinum, sed cum timore et tremore clericorum diligentia con-
sumetur. Clem. PP. Ep. 2. de Consecrat. distinct. 2. c. tribus
gradibus',

Bread and wine, &c.| It is confessed by all divines, that
upon the words of consecration the Body and Blood of Christ
is really and substantially present, and so exhibited and given
to all that receive it; and all this not after a physical and
sensual, but after a heavenly and invisible, and incompre-
hensible manner: but yet there remains this controversy
among some of them, whether the Body of Christ be present
only in the use of the Sacrament, and in the act of eating,
and not otherwise. They that hold the affirmative, as the
Lutherans, zz Conf. Sax.*, and all Calvinists do, seem to me
to depart from all antiquity, which place the presence of
Christ in the virtue of the words of consecration and bene-
diction used by the priest and not in the use of eating of
the Sacrament, for they tell us that the virtue of that con-
secration is not lost, though the Sacrament be reserved either
for sick persons or other. Whereupon Cassander', Consul.
Ar. 10, saith, They are mad, gui dicunt mysticam benedictionem
Sacramenti cessare, aut virtutem suam amittere, sique reliquie
remanserint in dies futuros: non enim mutabitur SS. Corpus
Christi, sed virtus benedictionis, et vivificativa gratia jugis in

i [Ap. Decretum, pars iii. de conse-
cratione, dist. ii. c. 23, apud Corp. Jur.
Canon., tom.i. The passage is taken
out of a spurious epistle of S. Clement,
Epist. ii. ad Jacobum fratrem Domini
de sacratis vestibus et vasis, printed in
the Concilia, tom. i. p. 99. A, B.]

* [Docentur etiam homines, sacra-
menta esse actiones divinitus institutas,
et extra usum institutum res ipsas non
aabere rationem sacramenti, sed in usu
Instituto in hac communione vere et
substantialiter adesse Christum et vere
exhiberi sumentibus corpus et san-
guinem Christii—Confessio doctrine

Saxonicarum Ecclesiarum synodo Tri-
dentinez oblata, A.D. 1551. cap. 15.
(p. 282. ap. Syllogen Confessionum,
Oxon. 1827.) ]

1 [See above, note g. Cassander,
Consultatio, art. x. p. 938, says, Cyril-
lus ad Colossyrium: nee dubites an
hoc verum sit eo manifeste dicente:
Hoc est Corpus Meum: Insaniunt ergo
dicentes, &c. He seems to have cited
from the Aurea Catena, in which these
words are found, with the marginal
reference to the Epist. ad Colossy-
rium, but the first clause is out of
S. Cyril, on 5. Luke. |

K 2

First

SERIES.
π-----------

First

SERIES.

182 NOTES ON THE BOOK OF COMMON PRAYER.

ipso est. And this did most of the protestants grant and
profess at first, though now the Calvinists make popish magic
of it in their licentious blasphemy™.

To his own use.) We read in Clemens’, that after the Com-
munion was done, the deacons took up that which was left,
and carried it in Pastophorium, the room where the priests
were lodged. In Origen®, that it was not kept till the next
day. In St. Jerome’, that after the Communion, they that
had eaten it in the church spent all that remained of the
oblations. In Hesychius‘, that after the example of the old
law, all that was left was cast into the fire. In Evagrius’,
that it was an ancient custom at Constantinople, that if any
of the Sacrament remained, young children were called from
the school to eat it up; which was retained in France’, as in
Concil. Matiscon. et L'uron., held under Charlemagne‘.

Of the frequent receiving of the Holy Communion".

In the primitive Church, while Christians continued in
their strength of faith and devotion, they did every day com-
municate, as we read in the Acts of the Apostles, and in Epis-

™ A line is worn out here, on the edge
at the bottom of the page.

" [kat ὅταν πάντες μεταλάβωσι καὶ
πᾶσαι, λαβόντες οἱ διάκονοι τὰ περισ-
σεύσαντα εἰσφερέτωσαν εἰς τα παστο-
φόρια.---Οοηϑῖ. Apost., lib. viii. c. 13.
Concilia, tom. i. col. 485. A.]

° {Nam et Dominus panem, quem
discipulis dabat, et dicebat eis; Acci-
pite et manducate, non distulit, nec
servari jussit in crastinum.—Origen.
in Levit. (cap. v. 7. 15.) Hom. v. ὃ 8,
Op. tom. ii. col. 211. B.]

P {In ecclesia convenientes obla-
tiones suas separatim offerebant, et post
communionem quecungue eis de sa-
crificiis super fuissent, illic in ecclesia
communem ccenam comedentes pariter
consumebant. — Pseudo-Hieron. in 1
Cor. xi. 20. S. Hieron. Op. tom. xi. col.
931. Ὁ, E.]

4 [Quod reliquum est de carnibus
et panibus, in igne incendi precepit.
Quod nunc videmus etiam sensibiliter
in ecclesia fieri, ignique tradi quecun-
que remanere contigerit inconsumpta.—
Hesychius in Levit., lib. ii. (in e. viii.
32.) ap. Bibl. Patr. Max., tom. xii. p. 86,
C. Lugd. 1677.]

τ [ἔθος παλαιὸν βούλεται ava τὴν Ba-
σιλεύουσαν, ὕτ᾽ ἄν πολύ τι χρῆμά τῶν
ἁγίων μερίδων τοῦ ἄχράντου σώματος
Χριστοῦ τοῦ Θεοῦ ἡμῶν ἐναπομείνοι,
παῖδας ἀφθόρους μεταπέμπτους γίγ-
νεσθαι παρὰ τῶν εἰς χαμαί διδασκάλου
φοιτώντων, καὶ ταῦτα κατεσθίειν.---- νδ-
grius, Hist. Eccl., lib. iv. ο. 86. p. 416. ]

5. [Quecunque reliquize sacrifici-
orum post peractam missam in sacrario
supersederint, quarta vel sexta feria
innocentes ab illo cujus interest, ad
ecclesiam adducantur, et indicto eis
jejunio, easdem reliquias conspersas
vino percipiant.—Cone. Matisconense
11. A.D. 585. can. 5. Concilia, tom. vi.
col. 675. C, D.]

* [Presbyteri omnino admonendi
sunt, ut cum sacra missarum solennia
peregerint, atque communicaverint,
pueris aut aliis quibuslibet personis
adstantibus Corpus Domini indiscrete
non tribuant.—Conc. Turonense III.
sub Carolo Magno. A.D. 813. can. 19.
ibid. tom. ix. col. 351. D.]

2 [This note is on the rubric,—* And
note, that every parishioner shall com-
municate at the least three times in
the year, whereof Easter to be one,’’]

ON THE OFFICE OF THE HOLY COMMUNION.

133

tola Decretali Anastasii Pape, tom.i. Cone.* This custom con-
tinued in Africa unto St. Cyprian’s', and after him unto
St. Austin’s? time; in Milan, Rome, and Spain, unto St. Am-
brose* and St. Jerome’s‘ time ; insomucli, that those words in
the Pater Nester, “ Give us this day our daily bread,” they in- fp. pan Se
terpreted of the Eucharist, as being daily to be celebrated.

But afterwards, when charity grew cold and devotion Januar.
waxed faint, this custom grew faint withal, and within a
small time began to be left off by little and little; and some v. cap. 4.°
for carelessness, and other for a pretence of reverence, would
communicate but once every week; the first not believing
that Christ’s Body was in the Sacrament, and therefore gp. 150.4

making no great account of it’.

And the second not ac-

First
SERIES.

1S. Cypr.
de Orat.
Dom.

2S. Aug.

Bonif.? et
118. ad

3. Ὁ. Ambr.
de Sacr. lib.

4 S. Hier.
ad Lucin.
Ep. 28.¢

ad Hedib.

In Apol. ad
Pammach.

counting themselves worthy of so often receiving it, and pro lib.
therefore abstaining, they said for reverence of the Sacra-

x [ This name was omitted by Nicholls.
Anacletus seems to be meant. In the
forged Decretal Epistle bearing his
name, 6. 4, are the words, “ Peracta au-
tem consecratione omnes communi-
cent, qui noluerint ecclesiasticis carere
liminibus. Sic enim apostoli statu-
erunt et sancta Romana tenet ecclesia.”
—Anacleti Pa. Epist. i. ο. 2. Concilia,
tom. i. col. 517, E. These are cited
in the Decretum, pars 111. de conse-
cratione, dist. ii. c. 10.]

y (Hune autem panem dari nobis

quotidie postulamus, ne qui in Christo
sumus, et eucharistiam quotidie ad
cibunt salutis accipimus, intercedente
aliquo graviore delicto, dum abstenti
et non communicantes a ccelesti pane
prohibemur, a Christi corpore sepa-
remur.—S. Cypr. de Orat. Dominic.
Op. Tract. p. 147. ]
- z [ Nonne semel immolatus est Chris-
tus in seipso, et tamen in sacramento
non solum per omnes Pasche solem-
nitates, sed omni die populis immo-
latur.—S. Aug.’ Ep. 98. ad Bonifacium
(aliter Ep. 28.) § 9. Op. tom. ii. col.
267, E.}

4 (Alii quotidie communicant Cor-
pori et Sanguini Domini, alii certis die-
bus accipiunt? alibi nullus dies preter-
mittitur quo non offeratur.—S. Aug.
Ep. 54. ad Januarium, ed. Ben. (aliter
Ep. 118) cap. 11. § 2. Op. tom. ii. col.
124, C.]

> (Si quotidianus est panis, cur post
annum illum sumis, quemadmodum
Greci in oriente facere consuerunt?
Accipe quotidie quod quotidie tibi pro-

sit.... Sic vive ut quotidie merearis ac-
cipere. Qui non meretur quotidie ac-
cipere non meretur post annum acci-
pere.—S. Ambros. de Sacr., lib. v. cap.
4. § 25. Op. tom. ii. col. 378, D.]

ὁ [De Eucharistia, an accipienda
quotidie, quod Romana Ecclesia et His-
panie observare perhibentur, scripsit
quidem et Hippolytus.—S. Hieron.
Ep. 71. ad Lucidium (ed. vet. 28.) § 6.
Op. tom. i. col. 432, D.]

4 [{Illius bibimus sanguinem, et sine
ipso potare non possumus, et quotidie
in sacrificiis ejus de genimine Vitis vere,
et vinez Sorec, que interpretatur electa,
rubentia musta calecamus, et novum ex
his vinum bibimus de regno patris.—
S. Hieron. Ep. 120. ad Hedibiam (ed.
vet. 150.) quest. 2. Op. tom. i. col.
818, C.]

€ [Scio Rome hane esse consuetu-
dinem, ut fideles semper Corpus Christi
accipiant, quod nec reprehendo nec
probo.—S. Hieron. Ep. 48. ad Pamma-
chium, ed. Vall. (aliter Apol. pro lib.
cont. Jovianum) § 15. Op. tom. i. col.
225, C.]

f [εὐχαριστίας καὶ προσφορὰς οὐκ
ἀποδέχονται, διὰ τὸ μὴ ὁμολογεῖν τὴν
εὐχαριστίαν σάρκα εἶναι τοῦ σωτῆρος
ἡμῶν ᾿Ιησοῦ Χριστοῦ.----Πποοάοτοι! Era-
nistes, Dial. iii. Impatibilis. Op. tom.
iv. p. 154, D. This is a citation from
S. Ignatius, (except that our text of Ig-
natius has προσευχῆς ἀπέχονται,) who
was speaking of heretics that denied
that our Lord had really suffered.—
Epist. ad Smyrn, ο. 7. p. 36.]

contr. Jov.,
cap. 6.¢

5 Theodo-
retus, Dial.
tert.‘

134 NOTES ON THE BOOK OF COMMON PRAYER.

Bice ment, because they would not make it too common; others
——— said, which was the most likely, for love of themselves, be-
cause they might have a little more liberty of life, than the

often receiving of Clirist’s Body would suffer them to have.
In the Eastern Churches they grew to a worse neglect
betimes; which in after-ages began to come into the Latin
Church too. They fell there from every day to Sundays and
Athanas., holydays only. And from thence, semel in anno, once a year,
ον, 2.« and no oftener, like the high-priest into the sanctum sanctorum.
= uae The fashion that men have gotten now-a-days. S. Ambros.:
lib.iv. δὲ quotidianus est panis, cur post annum illum sumis, quemad-

cap 4-8 modum Graeci in Oriente facere consueverunt ?

Cone. La- In which regard, the bishops of Rome, and the councils
o1'. ta. Which were afterwards assembled, were fain to take order
ον Age for this general neglect of the holy Sacrament, and make
then,, cap. Canons, that If men would be got to receive it no oftener,
enh a yet at least they should be forced to receive it thrice in the

Distinct.ii. year, that is to say, at Christmas, Easter, and Pentecost ;

Ee Fabian but howsoever at Easter, or in Cena Domini, unless while
. ’ Η °

co they lived they would be thrust from the communion of the
0., part. aie

ice. : = Church, and when they were dead, be kept from Christian

Car. Mag., burial.

lib. ii. cap.

45°; Burchardus, lib. iv. cap. 18P; Sententiarii, lib. iv. Dist. 124; Concil. Eliberitan.,

cap. 3; Synod. Sext. Trull., et Antioch, ut Author est Zon: ad Can. 9. Apost.*®

=

& [καὶ yap 6 τόπος ἐκεῖνος ἐν ᾧ κε-
κλᾶσθαι τὸ ποτήριόν φησιν οὐκ ἦν ἐκ-

nitatum, id est pasche, ac natalis
Domini, vel Pentecostes festivitatibus

κλησία, πρεσβύτερος οὐκ ἣν 6 τὸν τόπον
παροικῶν, ἡμέρα καθ᾽ ἣν Μακάριον τοῦτο
πεποιηκέναι φασὶν οὐκ ἣν κυριακή" μήτε
τοίνυν ἐκκλησίας ovons ἐκεῖ, μήτε τοῦ
ἱερουργοῦντος, μήτε τῆς ἡμέρας ἀπαι-
τούσης, ποῖον ἢ πότε ἢ ποῦ τὸ ποτήριον
κέκλασται μυστικόν.---ὃ. Athanas. ΑΡο].
Cont. Arianos (al. Apol. 2.) Op. tom. i.
p. 133, E.]

h [See above, note Ὁ.

i [Omnis utriusque sexus fidelis
-..Suscipiens reverenter ad manus in
Pascha Eucharistie Sacramentum.—
Conc. Lateran. ΠΥ. A.D. 1215, cap. 21.
Concilia, tom. xiii. col. 958, A.]

Ἐ [Ut si non frequentius, vel ter
laici homines in anno communicent;
nisi forte quis majoribus quibuslibet
criminibus impediatur.—Cone. Turon.
III. A.D. 813, c. 50; ibid., tom. ix.
col. 357, A.]

. / [Ut cives, qui superiorum solen-

cum episcopis interesse neglexerint...
triennio a communione priventur ec-
clesie.—Conc. Agathense, A.D. 506;
c. 63. ibid., tom. y. col. 531, E.]

™ [Item Fabianus papa ait; etsi non
frequentius, saltem in anno ter laici
homines communicent, (nisi forte quis
Majoribus quibuslibet criminibus im-
pediatur) in Pascha videlicet et Pente-
coste et Natali Domini.—Decret., pars
11. De Consecratione dist. ii. c. 16.
ap. Corp. Jur. Can., tom. i. See Con-
cilia, tom. 1, col. 668, B. The passage
does not occur in any of the so-called
decretal epistles of Fabian. ]

2 [Ivo. Decret. pars ii. cap. 27. Op.
par. i. pag. 57. Ed. Par. 1647. The
same as in Gratian. }

° (Capitularium Karoli Magni et
Ludovici Pii. libb. vii. Collecti ab

“Angesiso Abbate, &c. lib. ii. c. 45,

(tom. i. col. 750. ap, Capitularia Regum

ON THE OFFICE OF HOLY BAPTISM. 135

THE ADMINISTRATION OF BAPTISM TO BE USED IN THE CHURCH.

It appeareth by ancient writers that the Sacrament of bap-
tism in the old time was not commonly ministered, but at two
times in the year.| Tempus baptism congruum est Sabbatum
Sanctum Pasche, et vigilia Pentecostes. De Cons., Dist. 4. c.
duo tempora, c. proprie, c. si quis, c. de catechumenis, c. si
gui, et c. venerabilis'. Sed hoc in pueris propter periculum non
servatur, secundum gloss. in d. c. venerabilis. Servari tamen
debet in adultis, ut in eadem glossa; sed intellige, ubi mortis
periculum non immineat, ut in cap. si qui, eadem distinct.
Sacerd. Rom., cap. 7".

The font.| “The rites of baptism in the primitive times
were performed in rivers and fountains, where the persons to
be baptized stood up and received the sacrament; [....]
which manner of baptizing the ancient Church received
from the example of our Saviour, who was so baptized by
John in Jordan. And surely this was convenient for that
time, when their converts were many, and men of years.
A reason also may well be, for that those ages were other-
wise unprovided of fonts and such conveniences which are
now in use. Which was the cause why this manner of bap-
tizing was used also in after times, in such places where no
fonts were. So Bede tells us, That some here in England
were baptized in the river Swale in Yorkshire; and he gives
the same reason, Nondum enim oratoria seu baptisteria, in

Francorum Ed. Baluz. Paris. 1677,)
respecting the words of the Council of
Tours. |

P (D. Burchardi Epise. Worma-
tiensis, Decretorum, lib. vy. c. 17. The
same as in Gratian. |

4 [P. Lombardi Sententiarum, libb.
iv. Lib. iv. dist. xii. § 8, the same
words as in the Decretum, referring to
Fabian. }

r {Nec inter catholicos numerabitur
qui in istis videlicet temporibus Pascha,
Pentecoste, et Natali Domini non com-
municaverit.—Concil. Eliberitan. A.D.
305. Fragment. ex Can, 3. ab Ivone
citat. Concilia, tom. i. col. 1002, A. ]

5. [κανὼν γάρ ἐστι THs ἐν Σαρδικῇ
συνόδου, καὶ τῆς ἐν Τρούλλῳ ἕτερος, καὶ
ἄλλος τῆς ἐν ᾿Αντιοχείᾳ, ὡς εἴ τις ἐπὶ
τρεῖς κυριακὰς παρὼν μὴ μεταλάβοι,
aopifecw.—Zonaras in Can. Apost.,
can, 9, This is, that if one be present

without communicating for three Sun-
days successively, he should be ex-
communicated. |

t [Decretum, pars iii. De consecr.
dist. iv. cap. 12—17, apud Corp. Jur.
Can., tom. i. The gloss on chap. 17
(venerabilis) says: Cum preter bap-
tismum salus nulla infantibus, ut in
eadem dist. c. nulla (i. e. cap. 42) non
videtur cirea eos observandum quod in
istis capp... . continetur. .. ne prave-
niente morte &c....secus in adultis, in
quibus simile periculum non timetur,
quia in eis conversio mentis ad Deum
baptismi vicem supplere non dubita-
tur. }

« [The first words are: Congruitas
temporum; scil. Sabbatum, &c. Sacer-
dotale ad consuetudinem S. Romans
Ecclesie, &c.—De Sacramento Bap-
tismi,c. 7. Ritus Sacramenti Baptismi,
fol. 12, Ὁ. Venet. 1576. ]

First
SERIES.

First

SERIES.

136 NOTES ON THE BOOK OF COMMON PRAYER,

ipso exordio nascentis ibi Ecclesia, poterant edificari. Eccl.
Hist., lib. ii. cap. 145,

“The days we now live in have no other remainder of this
manner of baptizing, than the very name; for hence it is
that we call our vessels, which contain water for baptism,
fonts or fountains.

“ But this ancient custom (the Church growing to some
settled estate) was soon given over, and fonts were erected
in private houses; yet because the violent persecutions in
those older times barred the Christians from that conve-
nience, their next recourse was to woods and devious places,
and there they fitted themselves with such baptisterials as
they could best provide. In more peaceable times they drew
nearer, and made bold to build their fonts a little distance
from the church: afterwards they obtained that they might
be set in the church-porch, and at last got them into the
church. But yet they were not placed in every church. At
the first in the city churches only, where the bishop resided,
(we now call them cathedrals,) unless in case of necessity ;
and it was therefore called the mother church; because that
as people in their mother’s womb were born men, so in the
font of baptism, as in the Church’s womb, they were born
Christians. In after ages, when it was found that the mother
church was too far distant from some villages, consideration
was had of this inconvenience, and from thence the bishop
took occasion to transfer the right of baptism and burials to
other rural churches, and this together with the right of
tithes, made it a parochial church, such as now we have.”
See Linwood, Province. Baptisterium, in verb. Baptismalis
Ecclesia’. See Notes on Ridley’s View’.

χα [ Bede, speaking of Paulinus, says :
Hic quidem in provincia Berniciorum,
sed et in provincia Deirorum, ubi se-
pius manere cum rege solebat, baptiza-
bat in fluvio Sulva, qui vicum juxta
Cataractam preterfluit. Nondum, &c.—
Hist. Ecel., lib. ii. c. 14. p. 95. Ed.
Smith. ]

Y [Ecclesia Baptismali: sive cathe-
drali sive parochiali, tali viz. que habet
populum ; nam in ecclesia collegiata
vel conventuali que non habet popu-
lum, non debet esse Baptisterium. 18.
q. 2. precipimus.

Dicitur etiam ecclesia Baptismalis

respectu capellarum subjectarum, qua-
rum plebis infantes in ea baptizantur,
et non in ipsis capellis, imo ad ipsas
ecclesias Baptismales, tanquam ma-
trices, pro baptismo recurritur. —Lynd-
wood, Provinciale, 110. iii. tit. 24. De
Baptismo et ejus effectu, c. 1. Gloss.
m, in verb. Baptisterium habeatur in
qualibet ecclesia Baptismali lapi-
deum. }

z [The whole of this passage is ex-
tracted from the notes to Ridley’s View,
somewhat abridged. See A View of
the Civil and Ecclesiastical Law, and
wherein the practice of them is streitned,

“ON THE OFFICE OF HOLY BAPTISM. 137

First

WATER. SERIES.

In baptism the true and natural element of water is re- Water es-
quired, such as John the Baptist used, when our Saviour Bae
came unto him, Matt.iii.; such as Christ spake of, Johniii. 237;
such as the apostles used, Acts vii. 28, “They went both into
the water ;” and Acts x. 47, “Can any man forbid water,” &c.;
whereupon St. Paul, Eph. v. 26, calleth it lavacrum aque.

With those heretics then, who refused to baptize with water

we have nothing to do. St. Aug., Her. 59, tells us of them, ree eae
Seleuciani et Hermiani baptismum in aqua non accipiunt”. with water.
The cause of their refusal St. Austin tells not; and Danzeus°
in his notes there must needs be guessing at it: he says it
was the commonness and the baseness of that element, which
they thought was not answerable to the dignity of so high
a sacrament. He should have said, it was because they
pretended, that John the Baptist, comparing Christ’s bap-
tism and his own together, puts a difference between the
materia of them both; “I baptize you with water, but He
with fire.” For so said Philastrius concerning those heretics,
one that was a little better acquainted with ecclesiastical
antiquities than Danzeus was: Seleucus et Hermias (says he)
heretici animas hominum de igne et spiritu esse existimantes,
nostro baptismo non utuntur, propter verbum hoc, quod dixit
Johannes Baptista, Ipse vos baptizabit in spiritu et igne *, Jacobites,
lisdem Baptiste verbis in errorem abrepti sunt Jacobite, qui πο θα
non baptizabant aqua, sed ignis adustione; nempe crucis figu- ieee ae
ram candente ferro fronti imprimentes, as Bernardus Lunen- cross in the
burgensis tells the story®; as if St.John the Baptist had

Heretics

Hermians,
Seleucians.

forehead
with a hot
iron,

and may be relieved within this land,
written by Sir Thomas Ridley, Knight,
and Doctor of the Civil Law; the
second edition, by J. G., Mr. of Arts.
(“John Gregory, who was author of
the Jearned notes to this discourse.’
Note in the copy in the Bodleian Li-
brary.) Oxford, 1634, pp. 176, 177. ]

2 {So in Cosin’s MS., see John iii. 5. |

Ὁ [Seleuciani vel Hermiani, &e.
Aquam, &c.—S. Aug. lib. de Heres.,
cap. 59. Op. tom. viii. col. 20, D. In
Cosin’s MS. 69 is put instead of 59. J

© [ Baptismum in aqua fieri non pro-
bant propter elementi vilitatem, quod
est tamen signum a Christo institutum.

—S. Aurel. Augustini, lib. De Heres.
Lamberti Danzi opera emendatus, et
commentariis illustratus, c. 59. p. 989.
col. i. C. Danezi Opuscula, Genev.
1583. ]

4 [Philastrii Ep. Brixiensis, lib. de
Heresibus, iii. 6. Seleuci et Herminz
heresis; ap. Bibl. Patr. Max., tom. iv.
Ῥ: 707, G. Lugd. 1677, for ‘nostro’
read ‘illo.’ The quotation ends at ‘in
Spiritu Sancto et igne.’ |

© [The words of Bernardus Lut-
zenburgus, speaking of the Jacobite,
are; Parvulos suos circumcidunt; per
adustionem in fonte vel in genis putant
expiari a peccato originali, occasione

First
SERIES.

Why the
Sacrament
of Baptism
was insti-
tuted in
water.

Beza’s
novelty.

138 NOTES ON THE BOOK OF COMMON PRAYER.

meant the elementary, and not the heavenly and spiritual
fire rather. Besides these, water hath been refused in bap-
tism by the Pauliciani, men that would admit no material
thing in the administration of sacraments, but perfected all
with pronouncing the words only, and not the words of the
Church neither, but yo sum aqua viva, and there an end.
Euthym. Panopl., par. 11. tit. 22, Voss.‘

For the analogy betwixt water purging our bodies, and the
Blood or Spirit of Christ purging our souls, was this Sacra-
ment instituted in that element. S.Ambr., lib. i. ef 11. de
Sacr.€ ὃ. Hieron., Hp. ad Oceanum', Nec temere est, quod
sapientissimus Deus hune potissimum liquorem elegit, quando
ut nihil eo est utilius ad vitam (ἄριστον μὲν ὕδωρ, saith Pin-
darus) t/a nec communius aut vulgatius est quicquam. He
therefore that should luxuriously use wine, to christen withal
instead of water, would sin no less, than he that should, under
pretext of abstinence, (as St. Aug. saith the Aquarii did,
Her. 64',) use water instead of wine for the administra-
tion of the Eucharist. There is a frivolous question made,
whether it were not lawful to baptize a man ready to die in
some other liquor, if water be not so readily at hand; as if
water were not as readily to be had as any other liquor what-
soever. Howsoever, if this case should chance at any time
to happen, it is the opinion of most divines that the Sacra-
ment were better to be omitted, God accepting the will for
the deed where it cannot possibly be done. Only Theod.
Beza thinks otherwise, and is so bold as to write and make
bold with Christ’s own institution in both Sacraments. Ep. ii.
ad Th. filium*. Non errat, qui pro pane et vino substituat

illius Johannis quod de Christo dicebat: ὃ 6, Op. tom. i. col. 416 sqq. This

Ipse vos baptizabit in Spiritu Sancto et
igne; exponentes hoc solum ad lite-
ram.—Bernardus Lutzenburgus, Cata-
logus Hereticorum, lib. ii. ed. Colon.,
1529. ]

f (The words of Euthymius are;
Quinetiam cum baptismum §asper-
nentur, illud tamen se fingunt susci-
pere, nam evangelii verba baptismum
existimant, quoniam Dominus, Ego
sum, inquit, aqua viva.—Euthymii Zi-
gabeni Orthodoxe Fidei Dogmatica
Panoplia, pars ii. tit. 21. (tit. 22 is
against the Massalians) fol. 47.]

5. [S. Ambros. Op. t. ii. col. 349 sqq.]

»[{S Hieron. Epist.lxix.ad Oceanum,

passage and that of S. Ambrose are
referred to generally. The Latin which
follows is not an extract from either
of them. ]

i [Aquarii ex hoc appellati sunt
quod aquam offerunt in poculo Sacra-
menti, non illud quod omnis Ecclesia.
—S. Aug. Lib. de Heres. cap. 64. Op.
tom. viii. col. 21, A.]

k [Epistolarum Theologicarum Theo-
dori Beze Vezelii, Epist. 2. ad Theo-
dorum filium, p. 27. Ed. 2. ab ipso
auctore recognita, Geneve, 1575. The
first words are; Itaque a Christi sen-
tentia nihil aberrat qui nullo prorsus
novandi studio pro pane et vino sub-

ON THE OFFICE OF HOLY BAPTISM. 139

ea que etsi non panem, similem tamen alimonie analogiam First
x τ ῃ σις oe SERIES
habeant. Desit etiam aqua, ego certe quovis alio liquore non —————

minus rite quam aqua baptizarim, cum baptismus alicujus
differri amplius cum edificatione non possit, nec debeat. And
he says there are some superstitious schoolmen of his mind,
fare them well together: let the person be baptized in water,
as our book says, or not at all.

THE COLLECT.

Red Sea, figuring thereby, &c.| De quo Apostolus, 1 Cor.
x. 2. Omnes baptizati sunt nube et mari. Ac mare quidem
per quod Israelite transierunt aque baptismatis ; columna
nubis que noctu perlucebat, Spiritus Sancti fuit antitypon.
S. Cyprianus, lib. iv. Zp. 6. ad Magnum', S. Ambr., de iis qui
initiantur mysteriis, cap. 3™, 5. Chrys. in illud, 1 Cor. x.
Nolo vos, &¢.", 8. Aug. Tract. 11. in Joh.°

O merciful God, grant that the old Adam.| Instead of of exor-
exorcism anciently in use, are these prayers placed:. Yet poder
if we had retained the old custom of exorcism itself, we had tration of
done no more, than the Churches of Lunenburg, Brunswick, Bepuen:
Saxony, and the best doctors among them, Justus Jonas,
Georgius Spalatinus, Casper Cruciger, Fred. Miconius, Justus
Menias, and others have approved, who teach most plainly,
that infants, &c. are to be exorcised. Agend. Saxon. edit.

figura precesserit, in quo Hgyptine
interiit, et Hebrzus evasit, &c.—S.

stituat que, &c.; and the last, Desit
enim aqua, et tamen baptismus alicu-

jus... debeat, ego certe... baptiza-
rim. |

1 (Quod exemplum cernimus in rege
Pharaone, qui diu reluctatus, et in sua
perfidia demoratus, tamdiu resistere
potuit et prevalere, donec ad aquam
veniret: quo cum venisset, et victus est,
et extinctus. Mare autem illud sacra-
mentum baptismi fuisse declarat beatus
Apostolus Paulus dicens: Nolo vos
ignorare fratres, &c.—S. Cypr. Ep. 69.
ad Magnum. (ed. Erasm. lib, iv. Ep. 7.)
p- 187. ]

m [Τοὺς τοῦ βαπτίσματος καὶ τοὺς
τῶν μυστηρίων παράγει τύπους, K.T.A.—
S. Chysost. in 1 Cor. Hom. xxiii. § 3.
Op. tom. x. p. 203, A.]

Ὁ [Advertis quod in illo Hebreorum
transitu. jam tunc sacri baptismatis

Ambros. de Mysteriis (de iis qui Mys-
terlis initiantur, ed. Erasm.) c. 3. ὃ 12.
Op. tom. ii. col. 328, B, C.]

ο [Significabat mare illud rubrum
baptismum Christi. Unde rubet bap-
tismus Christi nisi Christi sanguine
consecratus? Quo ergo perducit cre-
dentes et baptizatos? ad manna. Ecce
dico manna: notum est quid acceperint
Judzi, populus iste Israel, notum est
quod illis pluisset Deus de ceelo: et
nesciunt catechumeni quid accipiant
Christiani. Erubescant ergo quia ne-
sciunt; transeant per mare rubrum,
manducent manna: ut quomodo cre-
diderunt in nomine Jesu, sic de ipsis
credat Jesus.—S. Aug. in Johan. cap.
3. Tract. 11. ὃ 4. Op. tom. 111. par. 2.
col. 377, B, C.]

First

SERIES.

140 NOTES ON THE BOOK OF COMMON PRAYER.

Anno 1536, et renovat. Lips. 1564. Adjuro te, immunde
Spiritus, in nomine 4 Patris, et Ya Filii, et Ja Spiritus Sancti.
Lisdem verbis, sed omissis 8. crucis signaculis, utitur Ordinatio
Ecclesia Lunenburg., Anno 1564, Wittenb. impress. Folio N.
11, Sic et Agenda Ducis Julii, Anno 1569, emissa?.

The minister shall command that the children be brought to
the bishop to be confirmed by him.]

S. Hieronymus, contra Luciferianos’, An nescis (inquit)
etiam Ecclesiarum hunc esse morem, ut baptizatis postea manus
tmponantur, et ita invocetur Spiritus Sanctus ὃ

The dependence that Confirmation has upon Baptism.

Extat illustre apud δ, Cyprianum hac de doctrina Africane
Ecclesia testimonium, ubi Cyprianus una cum Episcoporum
synodo swam fidem luculenter exponunt. ‘ Eos qui foris extra
Lcclesiam tincti sunt’... . (inquiunt Epist.1. lib. ii"). . . “bap-
tizari oportere, eo quod parum sit eis manum imponere ad
accipiendum Sp. Sanctum nisi et Ecclesia accipiant Baptismum,
tunc enim demum plane sanctificari, et esse filii Dei possunt, si
Sacramento utroque nascantur. Item, lib. i. Ep. 12.8 < Ungi
quoque necesse est eum qui baptizatus est.

Whereby we perceive, that in his time Confirmation was
to follow Baptism. Zandem fuisse illa etate et Rom. Ecclesia
fidem, B. Cornelius Martyr Epist. ad Fabium Antiochenum
docet, que apud Eusebium extat, lib. vi. cap. 43*, ostendens
Novatum Heresiarcham non fuisse Spir. Sanctum consecutum,
quod juxta Ecclesie Canonem reliqua post baptismum non Ju-
asset consecutus, que debuisset, i.e. consignationem ab Episcopo
factam. The Novatians were the old puritans of the primi-
tive Church, and made no more account of Confirmation than
our new ones do. Qui plura testimonia desiderat, consulat

P [The editor has not seen the rituals
here referred to. ]

4 [S. Hieron. Dial. adv. Luciferianos,
cap. 8. Op. tom. ii. col. 180, D.]

τ [5. Cypr., Epist. 72, ad Stepha-
num, (lib. ii, Ep. 1. ed. Erasm.) p.
196. j

* [Id., Epist. 70, ad Episcopos Nu-
midas, (lib. 1. Ep, 12. ed. Erasm.) ibid.,

p- 190.]

* [οὐ μὴν οὐδὲ "τῶν λοιπῶν ἔτυχε,
διαφυγὼν τὴν νόσον, ὧν χρὴ μεταλαμ-
βάνειν κατὰ τὸν τὴς ἐκκλησίας κανόνα,
τοῦ τε σφραγισθῆναι ὑπὸ τοῦ ἐπισκόπου.
Τούτου δὲ μὴ τυχὼν, πῶς ἂν τοῦ “Αγίου
Πνεύματος érvxe.—Epist. Cornelii, ap.
Euseb. Hist. Eccl., lib. vi. cap. 43.
p. 313.]

= ON THE OFFICE OF HOLY BAPTISM. 141

Panopliam Lindani", ubi ex Tertulliano, Augustino, aliisque
huic sacre Consignationi suus Sacramenti locus vindicatur.

[OrFICE OF PRIVATE BAPTISM. |

By the minister of the parish, or any other lawful minister. |
Minister hujus Sacramenti est solus sacerdos 23 dist. cap.
Ecclesiastica*. In necessitate autem quilibet potest baptizare,
dummodo intendat facere, quod intendit Ecclesia, dist. 82.
c. prater. § verum’ 24. q. 1. cap. Subdiaconus*. Nec debet
reiterari, dummodo baptizans servat formam supradictam.
Extra casum vero necessitatis nulli licet baptizare, nisi sacer-
doti parochiano, alias efficientur irregulares. De Cle. non Ord.
Mi. cap.i.* Imo sacerdos non debet aliquem baptizare, si non
sit ejus parochianus, 16. q. 1. cap. Interdicimus®. S. Thom.
3. par. q. 67. a. 4. ad 2m.° Diaconus tum potest solenniter
boptizare in extrema necessitate, in absentia presbytert, vel
si a presbytero ei jussum fuerit propter multitudinem baptizan-
dorun, c. 5.

And say the Lord’s Prayer, if time will suffer.|

Si infans graviter infirmatur, ita quod de ejus morte dubi-
tetur, non fiat totus ordo pradictus, sed |... .| solum a sacer-
dote dicatur forma baptismi, viz. Ego te baptizo in nomine
Patris, et Filii, et Spiritus Sancti. Amen; faciendo signum

“ (W. Lindanus, Dordrachenus, Pa-
noplia Evangelica, lib. iv. cap. 26. pp.
218, sqq. col. Agrip. 1575. ]

x (There is nothing on the subject
in the canon here referred to. |

y [...affirmantes baptisma, sive ab
heretico, sive schismatico, ecclesiastico
more celebratum ratum esse, et merito:
quia alia in baptismo, et alia in reliquis
sacramentis consideratio est, quippe
cum et ordine prior, et necessarior sit,
&c.—Decret. pars i. Dist. xxxii. c. 6.
ὃ verum. apud Corp. Jur. Can., tom. i. ]

z [ Baptisma, sive ab heretico, sive a
laico ministratum fuerit, dummodo in
unitate catholice fidei accipiatur non
carebit effectu.—Decret. pars ii. caus.
24. quest. 2. c. 39. addit. ap. Corp.
Jur. Can., tom. i. et gloss. in casu ne-
cessitatis nec a Jaico nee ab heretico
baptizatus est refutandus. ]

4 [Si quis baptizaverit, aut aliquod
divinum officium exercuerit, non ordi-
natus, propter temeritatem abjiciatur

de ecclesia, et nunquam ordinetur.—
Decretal., lib. v. tit. xxviii. de clerico
non ordinato ministrante, cap. 1. ap.
Corp. Jur. Can., tom. ii. ]

b Interdicimus etiam abbatibus, et
monachis publicas pcenitentias dare,
infirmos visitare, et unctiones facere,
missas publicas cantare. Chrisma et
oleum (gloss. infirmorum vel catechu-
menorum), &e. ab episcopis accipiant
in quorum parochiis manent.—Decret.
pars ii. caus. 16. quest. 1. c. 10. ap.
Corp. Jur. Can., tom. i. ]

© {Quando baptismus solenniter et
ordinate celebratur, debet aliquis sacra-
mentum baptismi suscipere a presbytero
curam animarum habente, vel ab aliquo
vice ejus. Hoc tamen non requiritur
in articulo necessitatis, in quo potest
mulier baptizare-—S. Thom, Aquin.
Summa Theol. pars iii. quest. lxvill,
de ministris baptismi, art. 4. ad secun-
dum, }

First

SerRIEs.

142 NOTES ON THE BOOK OF COMMON PRAYER.

crucis et effundendo aquam super caput ejus. Sacerd. Rom. de
Baptis., ο. ult.*

But yet nevertheless, if the child, which is after this sort
baptized, do afterward live, δ.

St autem infans convaluerit ; debent omnia suppleri, que
omissa fuerant, scilicet, omnia que baptismum precedunt, vel
sequuntur, et dicta non fuerint. Sacerd. Rom. ibidem.°

First
SERIES.

The divers
denomina-

tions.

1. With what matter was the child baptized ὃ
2. With what words was the child baptized ?
3. Whether think you the child was lawfully and perfectly

baptized ?

1, 2, 3. As the two first questions refer to the substance
of baptism, so the third and the last refer to the due circum-
stances and ceremonies that are to be used therein, and to be
supplied in the church, if through haste they were omitted

at home.

OF CONFIRMATION, OR LAYING ON OF HANDS.

The nature of this holy Sacrament (for so we need not fear
to call it in a right sense) will be the more easily understood
by the several names it had of old, whereof two are here,
Confirmation, or Laying on of Hands. Jmpositio manuums

a [Sacerdotale ad consuetudinem
Romane Ecclesiz de Sacramento Bap-
tismi, c.12. Forma baptizandi puerum
vel puellam, de cujus morte dubitatur
ad succurrendum, fol. 25, a. After the
word ‘sed’ comes a service to be per-
formed of some length, and afterwards
the following note: Sivero adeo propin-
quus morti fuerit, quod credatur ipsum
immediate obiturum solum dicat for-
mam baptismi, &c.... et dicendo verba
predicta, effundat, &c., fol. 26, Ὁ. After
this he performs other rites. |

© [This rubric immediately pre-
cedes that cited in the last note, Si
vero; the words‘ vel sequuntur’ are not
in the Sacerdotale, fol. 26, b.]

f [These questions were altered at
the last Review. ]

& [This passage is taken from Mal-
donatus ; his words are: Impositio ma-
nuum apud Latinos fuit semper com-
mune vocabulum, non item inter Gre-
cos. A Grecis autem vocata est Te-
λείωσις, id est, perfectio, ut ab Areopag.
in cap. de Baptismo, (see note h), et a
Latinis perfectio, ut ab Ambrosio 2%

de Sacramentis, ‘cap. 2. (see note i).
Vocarunt etiam Greci σφραγῖδα, id est,
obsignationem, et Latini signaculum, ut
est sepe apud Cyprianum, (see note k),
aliquando apud Augustinum, (see note
]

Preterea chrisma, aut Sacramentum
chrismatis, ut apud eundem Augustin.
lib.ii. contra Petilianum cap.10.(see note
m). Denique ab Ambrosio, quod sciam,
primum vocata est confirmatio, lib. de
lis, qui mysteriis initiantur, cap. 8. (see
note n). Quod postea apud Leonem,
et Gregor. ccoepit esse frequent. (see
notes 0, p). Calvinus cum non posset
negare semper fuisse confirmationem
in Ecclesia, ejus usum falso declaravit,
dicens nihil aliud fuisse, quam profes-
sionem quandam publicam fidei, que
fiebat coram Episcopo, Nam qui bap-
tizati, inquit, fuerant infantes, quia non
potuerant proprio ore fidem profiteri in
baptismo, cum adolevissent, adduce-
bantur ad Episcopum, ut coram illo
fidem profiterentur. At ne viderentur
frigide discedere, cceperunt, inquit,
Episcopi illis manus imponere et dare

ON THE OFFICE OF CONFIRMATION. 143

was the common denomination of it among the Latins. The
Greeks were wont to call it τελείωσις, 1. 6. perfectio, as Di.
Areop., cap. de Baptismo"; and so the Latins sometimes
called it, S. Ambr. 2 de Sacram., c. 2i. The Greeks were
wont also to call it σφραγῖδα, i. 6. obsignationem* ; and the
Latins signaculum, as often St. Cyprian doth, and St. Austin’.
Besides these names, it was called chrisma, Aug. 2. contr.
Petil., cap. 104™. And last of all by St. Ambrose, Lib. de iis
gui mysteriis initiantur, cap. 8, it was called confirmatio™.
He was the first who was observed to give it that name,
which afterwards in St. Leo and St. Greg. came to be com-
mon°®. So that there is more in it than Calvin would have,
who tells us it is nothing else but a certain public confession
of faith made before the bishop, which children could not do
before in baptism but by sureties’; and that the imposition
of hands was used for nothing else, but ne viderentur frigide

discedere ab episcopo%.

benedictionem.—Maldonatus de Sacra-
mentis, De Confirmatione, quest. i.
col. 73, A, B, C.]

h [Ἡ δὲ τοῦ μύρου τελειωτικὴ χρίσις
εὐώδη ποιεῖ τὸν τετελεσμένον' ἣ γὰρ
ἱερὰ τῆς θεογενεσίας τελείωσις ἐνοῖ τὰ
τελεσθέντα τῷ θεαρχικῷ Mvevuari—s.
Dionys. Areop. de Eccles. Hierarchia,
cap. 2. ὃ 8. Op. tom. i. p. 173, C.]

i {Sequitur spiritale signaculum,
quod audistis hodie legi, quia post fon-
tem superest ut perfectio fiat; quando
ad invocationem sacerdotis Spiritus
Sanctus infunditur.—S. Ambros. de
Sacr., lib. iii. cap. 2. § 8. Op. tom. ii.
col. 363, E. |

x [Quod nunc quoque apud nos geri-
tur, ut quiin ecclesia baptizantur, pre-
positis ecclesiz offerentur, et per nos-
tram orationem ac manus impositionem
Spiritum Sanctum consequentur et sig-
naculo dominico consummentur.—S.
Cypr. Epist. Ixxiii. ad Jubaianum de
hereticis baptizandis, p. 132; and a
little before, Non est ei venienti manum
imponi ut Spiritum Sanctum consequa-
tur et signetur. |

1 [See the passage in the next note.
The word ‘signaculum’ does not appear
to be elsewhere used by S. Augustine
of Confirmation. Itis very often so used
by S. Ambrose.—De Sacr., lib. iii. 6. 2.
§ 8. col. 363, E.; vi. c. 2. ὃ 6. col. 381,
C., ὃ 8. ibid. E.; de Sp. S., lib. i. 6. 6.
§ 78, 80. col. 616, Εἰ, F.]

™ | Et in hoc unguento Sacramentum

Chrismatis vultis interpretari; quod
quidem in genere visibilium signacu-
lorum sacrosanctum est, sicut ipse
Baptismus.—S. Aug. cont. literas Petil.,
lib. 11. cap. 104, ὃ 239. Op. tom. ix.
col. 293, B.]

2 [Accepisti signaculum spiritale...
signavit te Deus Pater, confirmavit te
Christus Dominus, et dedit pignus
Spiritus in cordibus tuis, sicut aposto-
lica lectione didicisti—S. Ambros. de
Myst. (aliter de iis qui Myster. initian-
tur) cap. 7. § 42. Op. tom. ii. col. 336,

9B:

° [Qui baptismum ab hereticis ac-
ceperunt, cum antea baptizati non fuis-
sent, sola invocatione Spiritus Sancti
per impositionem manuum confirman-
di sunt.—S. Leo. Epist. clix. ad Nice-
tam. Op. tom. i. col. 1334, 1335. But
see the note (ed. Ballerini) in which it
is argued that Confirmation is not meant
here. S. Leo speaks of the rite as,
Chrisma salutis, et signaculum vite
zeterne. Serm. xxiv. in Nativ. Domini,
iv. ibid. col. 81. ]

P [e. g. quoties tam de baptismo
aliquorum vel confirmatione... dubi-
tatis habetur, et nec scriptis nec testi-
bus ratio certa habetur utrum baptizati
vel confirmati... ut baptizentur tales
ac confirmentur.—S. Greg. M., lib. xiv.
Ind. vii. Epist. 17. Op. tom. 11. col.
1279, C, D.]

4 [The words in the text are in Mal-
donatus, see noteg. The editor has

First

SERIES.

First

SERIES.
The time
of giving
Confirma-
tion. —

144 NOTES ON THE BOOK OF COMMON PRAYER.

The Church hath thought good to order that None hereafter
shall be confirmed but such as, &c.*]

They were wont of old time to give Confirmation and the
Eucharist presently after Baptism even to children them-
selves. Since, it has been thought more expedient by the
Church, that children should be first able to give an account
of their faith, A/gue in ea re laudabilior est consuetudo Ec-
clesie hodierne, quam veteris, saith Maldonat. de Sacr. p. 115°.
And therefore it is a fault, both among their bishops and
ours, that children are confirmed (all that come) without dis-
cretion, before they come to the years of discretion. True
it is, that of old Confirmation was administered to children
as soon as ever they were baptized; but as the giving of the
Eucharist, so likewise the giving of Confirmation unto them
is now taken away by the consent of the whole Western
Church; and the rather because fathers and god-fathers, and
curates, and others that have care of young children, might
hereby take occasion to instruct them in that profession of
faith and religion, which they had made for them in their
baptism.

That by imposition of hands and prayer they may receive
strength and defence against all temptations to sin, and the
assaults of the world, &c."]

Maldonatus, de Sacram., p. 107", requires no more for the
use of this holy ceremony, Quam ut qui baptizati erant, per-
ficerentur, ut Greci loquuntur, i.e. fierent integri quodammodo
Christiani, et ut acciperent robur Sp. S. ad perfungenda

not found them in Calvin; but the
view is expressed in the Institutes,

tizati, ea in re laudabilior consuetudo
est Ecclesia hodiernz, quam veteris.

lib. iv. c. 19. § 4, (Op. tom. ix. p. 389,)
that those who had been baptized in
infancy were brought to the bishop and
examined by him, according to a cate-
chism which he imagined existed. He
then says; Quo autem hee actio, que
alioqui gravis sanctaque merito esse
debebat, plus reverentie haberet et
dignitatis, ceremonia quoque adhibeba-
tur manuum impositionis. Ita puer
ille, fide sua approbata, cum solenni
benedictione dimittebatur. ]

* (The first words of the preface
now read by the bishop was in the old
Prayer-books a rubric. ]

5 [This is also from Maldonatus:
Quando autem confirmari debeant bap-

Nam in Ecclesia veteri statim post
baptismum confirmatio et Eucharistia
dabantur etiam infantibus; nunc autem
merito expectatur illud tempus, quo
tempore possint baptizati confiteri fidem
suam.—Maldonatus, ubi supra, quest.
2. op. var. col. 78, E. ]

τ [This was a part of the old rubric,
setting forth the design of Confirma-
tion. }

« [Maldonatus, in opposition to the —

words of Calvin, as above, says; Hoe
ubi Calvinus potuerit legere, non video.
Scio autem certo confirmationis usum
semper in Ecclesia fuisse, ut qui bap-
tizati erant, &c. as in text, ubi supra,
fol. 73, C.]

ON THE OFFICE OF CONFIRMATION. 145

omnia munera hominis Christiant. This is here said in words
as full as his. The controversy then, which the Church of
Rome makes, is not to be made with our Church, but with
them of the new stamp of Geneva, with whom we have as
little to do as with the papists themselves, where either these
or those depart from the tenet of antiquity.

- Eusebius Emissenus sets forth the virtue of this laying on
of hands to the full. Homil. in Die Pentecostes*. Quod nunc
in confirmandis neophytis manus impositio tributt singulis, hoc
tunc Spiritus S. descensio in credentium populo donavit uni-
versis. [....] Spiritus Sanctus in fonte plenitudinem tribuit
ad innocentiam, in Confirmatione augmentum prestat ad gra-
tiam, quia in hoc mundo tota atate victuris inter invisibiles
hostes et pericula gradiendum est. In Baptismo regeneramur
ad vitam, post Baptismum confirmamur ad pugnam. In Bap-
tismo alimur, post Baptismum roboramur.

Not that men have no such strength given in Baptism, but
that they have more, and a new strength given them in Con-
firmation; and indeed, the proper effect of Baptism is to
make a man a Christian, but the proper effect of Confirma-
tion is to give him the Holy Ghost’.

From whence the ceremony arose which is now used in
the Church of Rome’, Ut qui confirmatur cedatur alapa mo-
desta. Ceremonia ista (saith Maldonate) non est, ut opinor,
antiqussima ; sed habet tamen accommodatam significationem.
Incipit enim tune qui confirmatur excipere ictus adversariorum
spiritualium. De Sacram., Ὁ. 117%.

For that it is agreeable with the usage of the Church in
limes past, whereby it was ordained that Confirmation should
be ministered to them that were of perfect age», &c.|

Not the ancient but later times; for of old they were

x [The Homily ison the text of Joel. fifth century. ]

“ΤῊ those days, saith the Lord, I will Υ [This.is added as a note on the word
pour out My Spirit upon all fiesh;”’? and roboramur in the preceding extract. |
after these words begins: Advertamus 2 [This is a note on the word ‘as-

summe divitias benitatis; quod nunc, _ saults’ in the prayer. ]
&c., as in the text. Eusebii (Episcopi @ [Maldonatus, ubi supr. col. 79,
Gallicani) Hom. in die Pentecostes, D, E, the word spiritualium is not in
ap. Bibl. Patr. Max., tom. vi. p. 649, this edition of Maldonatus. ]
B,C,D. These Homilies are probably Ὁ [This was the third portion of the
writings of a bishop of Lyons of the introductory rubric. ]

CCSIN. i

First

SERIES.

146 NOTES ON THE BOOK OF COMMON PRAYER,

First wont to give both Confirmation and the Eucharist unto chil-
SERIES: dren newly baptized. We are beholden to the Church of
Rome then for this ordinance.

Of the necessity of Confirmation.

And that no man shall think that any detriment shall come »
to children by deferring of their Confirmation, he shall know
Jor truth, that it is certain by God’s word, that children being
baptized, have all things necessary for their salvation, and be
undoubtedly saved®.|

Howsoever Confirmation hath been always had in high
esteem in the Church, and hath many excellent and heavenly
effects flowing from it, which might make Christians the
more desirous for themselves and their children, to be made
partakers of it, and the more fearful lest they wanted some-
what for their salvation, if they had it not; yet the truth is,
that the Church of God in all ages never held it so abso-
lutely necessary, as if without it salvation might not be
obtained. The papists are accused to hold this opinion, but
for my part, I suppose they have some wrong done unto
them. That which is alleged out of Gratian, c. fideles et
6. omnibus, is not to be understood of all things necessary
to salvation, as if they were not perfect without it; or of the
perfection and substance and being of a Christian, as if men
were not so to be taken until they were confirmed; but of a
man’s plenary and full perfection in the graces of the Holy
Ghost, which without Confirmation he cannot ordinarily ob-
tain, for his better being, and his more powerful strength
to resist the world, the flesh, and the devil. When learned
men therefore seem to tell us, and to say, that there is a
necessity of Confirmation, it is not simply and absolutely to
be taken thus, but ev hypothesi, and upon supposition only ;
if men desire to be more perfect than others are, or to be
more strongly armed against their spiritual enemies. So

© [This was the last rubric at the Christiani inveniantur: quia cum Spi-
end of the Confirmation Service before ritus Sanctus infunditur, cor fidele ad
1662. | prudentiam et constantiam dilatatur.—

4 Omnes fideles per manus imposi- JDecret., pars iii. de consecrat. dist. v.
tionem episcoporum, Spiritum Sanctum 6. 1. The reference in the text should
post baptismumacciperedebent, ut pleni be 6. omnes fideles. ]

ON THE OFFICE OF CONFIRMATION. 147

Euseb. Emiss. Hom. de Pentecoste®. Ac si continuo transi-
turis sufficiunt regenerationis beneficia ; victuris tamen neces-
saria sunt Confirmationis auxilia. They that die presently
after Baptism have all things needful to salvation; they need
not fear it; but they that are to live and maintain a spiri-
tual combat against sin and Satan, they have need of God’s
further graces, which are communicated unto them by im-
position of hands. So Baptism saves a man that lives not
long after, but Confirmation must help them that are to go
on in the hard and strait ways of Christianity, or else he
may hap to perish as he goes. Therefore it is not here said
that men of ripe years, but that children, being baptized, and
so dying while they are children, have all things necessary
to their salvation; for afterwards, there are many things
needful, and among the rest this a chief one, to be con-
firmed, and to receive a more perfect power of the Holy
Ghost for the resisting of the temptations of Satan. So
Euseb., wbi supra’, Regeneratio per se salvat mox in pace
seculi recipiendos, Confirmatio armat et instruit ad agones
hujus mundi et prelia reservandos. When we read in the
Acts of the Apostles, that those Samaritans which Philip
baptized had not yet received the Holy Ghost, it is not
simply to be understood this, as if by Baptism they had re-
ceived no fruits of the Spirit at all; but that they had not
received that fulness and perfection of the Spirit, which is
given by Confirmation. The apostles received the Holy
Ghost both when they were baptized, and when they were
ordained by Christ, yet we read, that after both these, the
Holy Spirit was not yet given, because they were not then
endued with that fulness of ghostly strength, which they had
poured upon them at the feast of Pentecost. Before, they
were all fearful, that they fled and ran away. After, they
were so full of courage, that no death and martyrdom could
amaze them. And this is the fruit of Confirmation. Euseb.,
ubi supra, In Baptismo per Christum redimimur 5, In Confirma-
tione vero per Spiritum Sanctum dono sapientia, &c. ilumi-
namur, edificamur, erudimur, instruimur, consummamur.

¢ (This is the continuation of the f (ibid. These are the next words to
passage cited above, ubi supra, p. 649, _ those cited last. ]
D. e [Ibid.]

Ine

First

SERIES.

First
SeERIEs.

The cere-
monies
used in
Confirma-
tion,

148 NOTES ON THE BOOK OF COMMON PRAYER.

Collect... . . Daily increase in them Thy manifold gifts of
grace.| 1. The spirit of wisdom. 2. Understanding. 8. The
spirit of counsel. 4. Of ghostly strength. 5. The spirit of
knowledge. 6. True godliness. 7. Of holy fear.

Septem dona Spiritus Saneti®, 1. Sapientia. 2. Intellectus.
3. Consilium. 4. Fortitudo. 5. Scientia. 6. Pietas. 7. Timor
Dei.

Then the bishop shall lay his hand upon every child seve-
rally, saying. |

Quatuor cause sunt necessarie ad integritatem hujus Sacra-
menti (saith Maldonat.) and here they be all. Prima est
materia, quam inter apostolos non aliam [usitatam] fuisse
legimus, quam externam impositionem manuum, que ipsa etiam
hodie appellanda est, &c. Maldon., de Sacram., p. 113%.

Secunda causa est forma verborum*. Tertia est minister’ ;
which is the bishop only. So Philip baptized, but the
apostles confirmed. And the seventh canon of the second
Council of Sevil™ prohibited any priest to meddle with it,
no less than with ordination, &c.; and 8.Greg., lib. iii. ep. 9".
Quarta est suscipiens?; baptizati autem omnes sunt capaces

Confirmationis.

There were divers ceremonies? used in the confirmation of

4 [This is a note on the words in
the Collect which are numbered cor-
respondently as here. |

i [Maldonatus, ubi supra, quest. ii.
cols. 76, E, 77, A.]

k (Ibid., col. 77, B. The form of
words in Maldonatus is, Consigno te
signo crucis, &c. |

! (Ibid. Maldonatus gives several
opinions and arguments.

m [ Nam, quamvis cum episcopis plu-
rimaillis ministeriorum communis sit
dispejisatio, quedam novellis et eccle-
Slastiis regulis sibi prohibita noverint:
sicut presbyterorum, et diaconorum,
ac virginum consecratio; sicut consti-
tntio Altaris, benedictio, vel unctio:
siquidem nec licere eis Ecclesiam vel
Altaria consecrare, nec per imposi-
tionem manus fidelibus baptizatis, vel
controversis ex heresi, Paracletum Spi-
ritum tradere, &e.—Cone. Hispal. 11.
can. 7. tom. vi. cols. 1405, 1406. }

» [In the Epistle referred to, ad
Januarium Episc.Caralitanum, S. Gre-
gory said: Presbyteri baptizandos un-
gantin pectore, ut Episcopi pestmodum

ungere debeant in fronte.—S. Greg. M.,
lib. iv. Ind. xii. Epist. 9. Op. tom. ii.
col. 689, A. ed. Bened. In another
letter written shortly after to.the same
bishop, he says, referring to this: Per-
venit quoque ad nos quosdam scanda-
lizatos fuisse, quod Presbyteros chris-
mate tangere eos qui baptizandi sunt
prohibuimus. Et. nos quidem secun-
dum usum veterem Ecclesiz nostre
fecimus ; sed si -omnino hee de re
aliqui .contristati sunt, ubi Episcopi
desunt, ut Presbyteri etiam in fronti-
bus baptizandos chrismate tangere de-
beant, concedimus.—Ibid. Epist. 26.
col. 705, A. In the Canon Law the
words are baptizati and baptizandos.
See the note in the Benedictine edition,
which shews that, according to the true
reading, the unction conceded to the
Presbyters was part of the anointing
before baptism, which if a bishop had
been present he would have performed,
not the unction of Confirmation. ]

° [Ibid., col. 78, D.]

P [This is derived from Maldonatus,
who says: Inter ceremonias hujus Sa-

ΟΝ THE CATECHISM. 149

this Sacrament: two very ancient, chrism, and the cross ;
the other two more late, gossips, and the blow upon the -
cheek. Three of these we omit, as not being necessary; yet
being so significant, it were better we had them: neither
were it any fault, for aught I 565, if any man should use
them in our Church, more than it is to use the fourth, of
having godfathers or godmothers at the time of Confirma-
tion’; that we allow and approve, why not the rest as well?
But for the susceptores, it being a custom of old to confirm
instantly after Baptism, that so the susceptores of one, were
the susceptores of the other also; therefore the custom still
prevails with us, that such as are confirmed should have
witnesses and undertakers for them, as well as those which
are baptized among us.

First
SERIEs.

[ΟΝ THE CATECHISM. |

Who was conceived by the Holy Ghost.| Vide heresin
Fausti Manichei, qui dementissime affirmavit terram ex viri-
bus Spiritus Sancti concipientem genuisse patibilem Jesum, &c.
S. Aug., contra Faustum Man., lib. xx. cap. 11. in tomo
sexto'; et lib. xxiii. cap. 1—4, &c. Ibid.*

Remember thou keep holy the Sabbath day.| See the Sur-
vey of the Puritans, p. 65°,

Two only, &c.| S.Aug., ep. 118". TZenere te volo, &c. Of the

number of
the Sacra-
‘©ex viribus Sancti Spiritus ac spiritali ments.
profusione terram quoque concipientem,
gignere patibilem Jesum, qui est vita

cramenti due fuerunt semper usitatee ;
chrisma, ... Altera fuit impressio sig-
naculi erucis in frontem. ... Secundo,

quia statim confirmatio dabatur post
baptismum, illi ipsi qui erant suscep-
teros baptismi erant susceptores con-
firmationis. Unde mansit consuetudo,
ut etiamsi confirmatio statim non dare-
tur; tamen non daretur sine susceptoe
ribus. Illa vero ceremonia, ut cedatur
alapa modesta, qui confirmatur, ut opi-
nor, non est antiquissima.—Maldonatus
de Sacramentis, De Confirm. quest. iv.
opera varia, col. 79, 1), E.

4 [In the Prayer-book before 1662,
it was ordered that the child should
‘“be brought to the bishop by one that
shall be his godfather or godmother,
that every child may have a witness of
his confirmation.’ |

τ [Quid autem hine dicam, quod ait

et salus hominum, omni suspensus ex
ligno.’’—S. Aug., cont. Faustum, lib. xx.
cap. 11. Op. tom. viii. col. 839, G.}

5. [Id. ibid., col. 423,424. ]

t [* Sunday, though not the very day
which the Jews sanctified for the seventh
day, is yeta seventh day, and being the
day whereon Christ mightily declared
Himself to be the Son of God by His
resurrection, is called the Lord’s day,
because on that day the Father is glori-
fied in the Son.’’—Survey of the Book
of Common Prayer; quere, whether the
curate may bid holydays and fasting
days without warrant of God’s word,
p- 65. |

u {S. Aug., ep. 54, ad Januarium
(aliter ep. 118.) cap. 1. § 1. Op. tom, 11,

First

SERIES.

150 NOTES ON THE BOOK OF COMMON PRAYER,

D{ominum] N[ostrum] J{esum] C[hristum] leni jugo [et sar-
cina levi|nos subdidisse, unde et Sacramentis numero paucissi-
mis, intellectu augustissimis, significatione prestantissimis, so-
cietatem novi populi colligavil, sicut est Baptismus, et commu-
nicatio Corporis et Sanguinis Domini, et siquid aliud in Scrip-
turis canonicis commendatur. Where though St. Augustine
may seem to allow more Sacraments than two, (as elsewhere
he expresseth himself, lib. ii. cap. 104%, contr. Lit. Petiliant,
Sacramentum chrismatis in genere visibilium, inquit, signacu-
lorum est, sicut et baptismus), yet in this sense which our
Church propounds, “as generally necessary to salvation,”
Maldonate himself confesseth that he acknowledgeth no
more, de Sacram., p.111¥: Divus Augustinus (inquit) non de
omnibus Sacramentis novis agit illo loco, sed de illis que omni-
bus hominis communia esse debent ad salutem. Preterea,
guia agebat de sarcina Veteris Testamenti, et jugo Novi, et
sarcina vocatur proprie id quod necessario ferre debemus, si
volumus esse salvi, numeravit hec duo Sacramenta. Hee Mal-
donatus. That to me it seems strange there should any con-
troversy be made between our Church and the Church of
Rome for the number of the Sacraments, whenas in this
sense they acknowledge no more than two, and in a larger
sense we acknowledge many more; and more eminently the
other five; which though we call not Sacraments ordinarily,
and though that general name be gone, yet for the things
themselves, their proper names, their true names, those we
preserve inviolate. And if Maldonate and others can be so
courteous, as when St. Aug[ustine] speaketh of two Sacra-
ments, to interpret him fairly, why may not we expect the
same equity from them, seeing we say no more than that
father doth?

An outward and visible sign.| This would be a little
thought of, whether by a visible sign is meant a thing that
may be seen, or not; for so the common divinity runs now-
a-days, and grounds itself upon St. Augustine’s known

col. 124, A. For “leni’”’ Bp. Cosin has x [Id. cont. Literas Petil., lib. ii.
‘‘levi;” the ‘‘et” after “unde” is not cap. 104. § 239. Op. tom. ix. col. 292,
in Augustin, and the words, “intellectu B.

augustissimis” ought to be ‘ observa- y [Maldonatus de Sacramentis, De
tione facillimis.’”’ Cosin follows Maldo- Confirmatione, quest. i. arg. Calvini.
natus in these readings. ] Quarto. resp. 3. col. 76, A.]

ON THE CATECHISM. 151

FIRstT

words’, Accedit verbum ad elementum, et fit Sacramentum. Ἶ
ERIES.

And hence they gather that there can be but two Sacra-
ments, because but two of them that are commonly called
Sacraments have the outward elements ordained by Christ.
All the matter then depending vpon St. Austin’s words, it
would be thought on, whether Maldonate gives not a sufii-
cient interpretation of them or no, Lid. de pen., p. 23%, after
this manner: Errat hic Calvinus putans Sacramentum debere
esse signum visibile, id est, quod visu percipiatur, quia Aug.
ita definit. Item fallitur, dum putat debere esse elementum,
quale est aqua. Nam cum Aug. vocat Sacramentum visibile
signum, visibile appellat generaliter quod sensibus percipitur.
Non enim visus est, qui facit Sacramentum. Et eum dicit ac-
cedit verbum ad elementum, &c., primum, non loquitur nisi de
baptismo, ubi est elementum aque; deinde si loqueretur de
omnibus sacramentis, non vocaret tamen elementum, more phi-
losophorum, unum e quatuor, sed quicquid est quasi materia.

For the continual remembrance of the sacrifice, δε.) Vide
S. Aug., tom. vi. contra Faust. Manich., lib. xx. cap. 18.
Dicit apostolus, Que immolant gentes, demoniis immolant, et
non Deo; non quod offerebatur culpans, sed quia illis offere-
batur. Hebrei autem in victimis pecorum quas offerebant Deo,
multis et variis modis, sicut re tanta dignum erat, prophetiam
celebrabant future victime, quam Christus obtulit. Unde jam
Christiani peracti ejusdem sacrificti memoriam sacrosancta
oblatione et participatione Corporis et Sanguinis Christi cele-
brant.

Bread and wine which the Lord hath commanded, &c.| (Lege The mate-
S. Augustinum, tom. vi. contra Faustum Manich., lib. xx. cap. eral
13°.) This is the material part of the Sacrament®, not san- bread and
guis humanus, as Marcus the heretic in Irenzeus, lib. 1. cap. ire
99, and as the Montanists, Cataphryges, and Pepuzians, in

z [S. Aug. in Johann., cap. 15. Tract.
80. ὃ 3. Op. tom. iii. p. 2. col. 703, C.]

5. [Maldonatus de Sacramentis, de
Peenitentia, pars 3.8, quest, 3. Thesis
septima, fol. 259, E.]

> [S. Aug., cont. Faustum, lib. xx.
cap. 18. Op. tom. viii. col. 345, E, F.]

¢ [Noster panis et calix, non quili-
bet... sed certa consecratione mysti-
cus fit nobis, non nascitur. Proinde
quod non ita fit, quamvis sit panis et

calix, alimentum est refectionis, non
sacramentum religionis, &c.—Id. ibid.,
col. 342, B.]

4 [The substance of this note is de-
rived from Maldonatus, De Sacra-
mentis, de Eucharistia, quest. sexta,
de Materia, col. 86, A, sqq. |

e [Ποτήρια οἴνῳ κεκραμένα προςποιού-
μενος εὐχαριστεῖν, καὶ ἐπὶ πλέον ἐκτεί -
νων τὸν λόγον τῆς ἐπικλήσεως πορφύρεα
καὶ ἐρυθρὰ ἀναφαίνεσθαι ποιεῖ ὡς δοκεῖν

First
SERIES.

152 NOTES ON THE BOOK OF COMMON PRAYER,

S. Aug., de Heres., cap. 27 et 28‘, et in Epiph. Heres. 49%,
nor beans and cheese as some of old", either for poverty or
curiosity, were wont to bring unto the priest to be con-
secrated. ‘Therefore in the third canon of thé apostles,
thus it was ordained; Ne quis preter panem et vinum quic-
guam offerret': and so Conc. Afric., cap. 45; Bracarens.
111. cap. 1*; Sewta Synod. generali, cap. 28', it was de-
creed, that if any other thing but bread and wine were
brought for offerings by the people, it should not be conse-
crated for the Sacrament, but blessed only and given to the
people to carry away. That for bread, which is one part of
the matter of this Sacrament.

Now for wine, which is the other part, the matter is some-

what more difficult.

Thy ἀπὸ τῶν ὑπὲρ τὰ ὅλα χάριν τὸ αἷμα Td
ἑαυτῆς στάζειν ἐν τῷ ἐκείνῳ ποτηρίῳ διὰ
τῆς ἐπικλήσεως αὐτοῦ. ----, [renzus cont.
Heres., lib. i, cap. 13, (al. cap. 9.) Op.
φ. 60.]

f (Sacramenta perhibentur (Cata-
phryges vel Montaniste) habere fu-
nesta, nam de infantis anniculi san-
guine, quem de toto ejus corpore mi-
nutis punctionum vulneribus extor-
quent, quasi eucharistiam suam con-
ficere perhibentus, miscentes eum fa-
rine, panemque inde facientes.—S.Aug.
Liber de Hzres., cap. 26. Op. tom. viii,
col. 10, B.

Faciunt et ipsi (Pepuziani) de san-
guine infantis quod Cataphryges facere
supra diximus: nam et ab iis per-
hibentur exorti.—lId. ibid., cap. 27.]

& [αὕτη yop καὶ ἣ τῶν Κυϊντιλλιανῶν
αἵρεσις τοῦτο ἐπιτελεῖ. ἀφθόρου γὰρ
παιδὺς κατακεντᾷ τὸ σῶμα, καὶ τὸ αἷμα
δῆθεν εἰς μετάληψιν ἀποφέρεται εἰς μυ-
σταγωγίαν ὀνόματος Χριστοῦ, τοὺς ἢπα-
τημένους πλανῶσα.---. Epiphan. adv.
Her., lib. ii. tem. i. Her. xlviii. cap.
ult. p. 417. Cosin follows Maldonatus
in putting Her. xlix. ]

h [Artotyrite sunt quibus oblatio
eorum hoc nomen dedit; offerunt enim
et panem et caseum, dicentes a primis
hominibus oblationes de fructibus terre
et ovium fuisse celebratas——S. Aug.
ubi supra, cap. 28.

᾿Αρτοτυρίτας δὲ αὐτοὺς (MemovCiavovs)
καλοῦσιν, ἀπὸ τοῦ ἐν τοῖς αὐτῶν μυ-
στηρίοις ἐπιτιθέντας ἄρτον καὶ τυρὸν,
καὶ οὕτως ποιεῖν τὰ αὐτῶν μυστήρια.----
S. Epiphan. ubi supra, Heres, xlix.
cap. 2. p. 418, D.]

i [εἴ τις ἐπίσκοπος, ἢ πρεσβύτερος

For cheapness, of old some would have

παρὰ τὴν τοῦ κυρίου διάταξιν τὴν ἐπὶ TH
θυσίᾳ, προσενέγκῃ ἕτερά τινα ἐπὶ τὸ

“θυσιαστήριον, ἢ μέλι, ἢ γάλα, ἢ ἀντὶ
οἴνου σίκερα, ἢ ἐπιτηδευτὰ, ἢ ὄρνεις, ἢ
ζῶά τινα, ἢ ὄσπρια, ὡς παρὰ τὴν διάτα-
Ew κυρίου ποιῶν, καθαιρείσθω, kK. τ. A.—
Canon. Apost. iii. Concilia, tom. i. col.
25, 5.

J { Ut in sacramentis Corporis et San-
guinis Domini nihil amplius offeratur,
quam quod ipse Dominus tradidit, hoe
est, panis et vinum aqua mixtum. Pri-
mitie vero, ceu mel et lac, quod uno
die solemnissimo in infantium mysterio
solet offerri, quamvis in altari offeran-
tur, suam tamen habeant propriam be-
nedictionem, ut a sacramento Domi-
nici Corporis et Sanguinis distinguantur.
—Concil. vulg. dict. Africanum, (seu
Collectio variorum Canonum, see. 4.
ineunt.) cap. 4. Concilia, tom. iii. col.
508, E. 504, A.]

k [Quidam in sacrificiis Domini re-
lati sunt lac pro vino, pre vino botrum
offerre: eucharistiam quoque vino ma-
didam pro complemento communionis
credunt populis porrigendam, &c.—
Cone. Bracarac. iv. (cited as the 3rd
in the Decret. pars iii. de Conscr. dist.
11. ο. 7.) A.D. 675. ο. 1. Concilia, tom.
vii..col. 579, A,B. ]

1 [ἐπειδὴ ἐν διαφόροις ἐκκλησίαις με-
τεθήκαμεν σταφυλῆς ἐν τῷ θυσιαστηρίῳ
προσφερομένης κατά Tt κρατῆσαν ἔθος,
τοὺς λειτονργοὺς ταύτην τῇ ἀναιμάκτῳ
τῆς προσφορᾶς θυσίᾳ συνάπτοντας,
οὕτως ἅμα τῷ λαῷ διανέμειν ἀμφότερα"
συνείδομεν, ὡς μηκέτι τοῦτό τινα τῶν
ἱερωμένων ποιεῖν, K.T.A.—Cone. Quini-
sexti, (sive Trullani,) A.D. 692, can.
28. Concilia, tom. vii, col. 1360, C, D.]

ON THE CATECHISM. 153

milk, &c., which was condemned by ancient councils, and First
some only water, which Epiphanius saith was the heresy of S®®!@s-_
the Ebionites, that began in Africa about St. Cyprian’s Heres.
time; Ep’ iii. lib. 11. is written wholly against them; and Te
St. Chrys., Hom. 111. in S. Matth.?, refels the heresy from
Christ’s own institution, Christus non bibebat aquam, sed Wine mix-
vinum. This were enough to free our Church from any ae
heinous offence, though it uses not commonly to mix water
with wine, as the Church of Rome doth. And yet, we must
confess the custom is very ancient, consonant to the figures
of the Old Testament, which St. Cyprian, Ep. iu. lib. 11.,
reckons up, and of the New, where water and blood issued
out of Christ’s side; and agreeable (as there is great pro-
| bability) to Christ’s own practice, when He did first institute

this holy Sacrament; for it is not so likely, that He used
wine alone in His sacred supper, both because it was the
custom of the Jews, diluere vinum, as Prov. ix., Bibite vinum
| quod miscui vobis, and because all the evangelists use the
} name of calix, quod nomen (saith Maldonate?) significat vi-
| num conjunctum cum aqua, juxta ritum. The ancient liturgies

are all for vinum cum aqua mixtum. So Justin Martyr, Apol.
‘24; Tren., lib. iv. cap. 57"; and lib. v. initio’; Cypr., Ep. ii.

lib. u.t; Ambr., lib. v. de Sacram., cap. 1"; Gennad., de

m [μυστήρια δὲ δῆθεν τελοῦσι κατὰ
μίμησιν τῶν ἁγίων ἐν τῇ ἐκκλησίᾳ ἀπὸ
ἐνιαυτοῦ εἰς ἐνιαυτὸν διὰ ἀζύμων καὶ τὸ
ἄλλο μέρος τοῦ μυστηρίου δι’ ὕδατος
pévov.—s. Epiphan. adv. Heres., lib. i.
tom. ii, Heres. 30. cap. 16. p. 140, A. ]

. (S. Cypr., Ep. 63. ad Cecilium,
(ed. Erasm., lib. ii. Ep. 3.) Op. pp. 148
2157.

ὁ [καὶ τίνος ἕνεκεν οὐχ ὕδωρ ἔπιεν
ἀναστὰς, ἀλλ᾽ οἶνον ; ἄλλην αἵρεσιν πο-
νηρὰν πρόῤῥιζον ἀνασπῶν, ἐπειδὴ γάρ
τινες εἰσὶν ἐν τοῖς μυστηρίοις ὕδατι κε-
χρημένοι, δεικνὺς ὅτι ἡνίκα τὰ μυστήρια
παρέδωκεν οἶνον παρέδωκε. καὶ ἡνίκα
ἀναστὰς χωρὶς μυστηρίων ψιλὴν τάρ-
meCay παρετίθετο [οἴνῳ ἐκέχρητο.---ὃ.
Chrysost., Hom. in Matt. 26. Hom. 82,
(al. 83.) Op. tom. vii. p. 784, B.]

P [See Maldonatus, as above. ]

4 [ἔπειτα προσφέρεται τῷ προεστῶτι
'τῶν ἀδελφῶν ἄρτος, καὶ ποτήριον ὕδατος
[καὶ κράματος.--- ὃ. Justin. Mart., Apol.
11. (al. Apol. 2.) ὃ 65. Op. p. 82, D.]

τ [Quomodo autem juste Dominus,
si alterius patris existit, hujus condi-

|
]

]
}

tionis quae est secundum nos accipiens
panem, suum corpus esse confitebatur,
et temperamentum calicis suum san-
guinem confirmavit.—S. Irenzus, cont.
Heeres., lib. iv. cap. 33. (al. cap. 57.)
Op. p. 170-2. ]

8 [ὅποτε οὖν καὶ τὸ κεκραμένον πο-
τήριον, καὶ ὃ γεγονὼς ἄρτος ἐπιδέχεται
τὸν λόγον τοῦ Θεοῦ, καὶ γίγνεται 7 εὐ-
χαριστία σῶμα Χριστοῦ.---1 ἃ, ibid., lib.
v. cap. 2. Op. p. 294.]

τ [Vinum mixtum declarat, id est
ealicem Domini aqua et vino mixtum
prophetica voce prenunciat.—S. Cypr.,
Ep. 63. ad Cecilium, (alit. lib, ii. Ep.
3.) Op. p. 150.

Sic autem in sanctificando calice
Domini, offerri aqua sola non po-
test, quomodo nec vinum solum po-
test; nam si vinum tantum quis
offerat Sanguis Christi incipit esse sine
nobis: si vero aqua sit sola, plebs
incipit esse sine Christo: quando autem
utrumque miscetur, et adunatione con-
fusa sibi invicem copulatur, tune sacra-
mentum spiritale et celeste perficitur.

First

SeRigs.

154

Eccl. dogm., cap. 75* ;

Sic vero calix Domini non est aqua sola,
aut vinum solum, nisi utrumque sibi
misceatur.—Ibid., p. 154.]

ἃ (Diximus ergo quod in altari con-
Stituatur calix et panis. In calicem
quid mittitur? Vinum. Et quid aliud?
Aqua.—S. Ambros. de Sacr., lib. v.
cap. 1. ὃ 2. Op. tom. ii. col. 373, C.]

* [In eucharistia non debet pura
aqua offerri, ut quidam sobrietatis fal-
luntur imagine, sed vinum cum aqua
mixtum; quia et vinum fuit in re-
demptionis nostra mysterio, cum dixit:
non bibam amodo de hoc genimine vi-
tis: et aqua mixtum, non quod post
ccenam dabatur, sed quod de latere ejus
lancea perfosso aqua cum sanguine
egressa, vinum de vera ejus carnis vite
cum aqua expressum ostenditur.—Gen-
nadii Massiliensis de Eccles. Dogma-
tibus, c.75: ed. G. Elmenhorstius. Ham-
burg, 1614. Maldonatus cites this as
Augustine’s, to whom this tract was
(wrongly) attributed. See S. Aug. Op.
tom. viii. Append. col. 75, sqq.]

Υ [ἐπειδὴ εἰς γνῶσιν ἡμετέραν ἦλθεν,
ὡς ἐν τῇ ᾿Αρμενίων χώρᾳ οἶνον μόνον ἐν
τῇ ἱερᾷ τραπέζῃ προσάγουσιν, ὕδωρ αὐτῷ
μὴ μιγνῦντες .. .. εἴ τις οὖν ἐπίσκοπος
ἢ πρεσβύτερος μὴ κατὰ τὴν παραδοθεῖ-
σαν ὑπὸ τῶν ἀποστόλων τάξιν ποιεῖ, καὶ
ὕδωρ οἴνῳ μιγνὺς, οὕτω τὴν ἄχραντον
προσάγει θυσίαν, καθαιρείσθω.---- Cone.
Quinisext. ἔβεα. Trullani, cap. χχχῖϊ,
Concilia, tom. vii. col. 1361, B, 1363,
A.]
7 [The notes referred to are those of
Elmenhorstius, Hamburg, 1614, p. 174,
where many passages illustrating this
point are brought together. |

@ [See the note of Bp. Andrewes
above, p. 105; and the account of the
furniture of his chapel, Minor English
Works, Angl. Cath. ed. ]

» [οἱ δὲ αὐτοὶ καὶ ἄζυμον οὐκ ἄρτον
ἐν ταῖς ἱεραῖς ἁγιστείαις mpospepovat,
καὶ οἶνον ἀκέραστον ὕδατι, μίαν διὰ τοῦτο

NOTES ON THE BOOK OF COMMON PRAYER.

Patres Concil. Trullani¥, and many
others. Vide notas in Gennadium*.
not, for aught I know, and they that think fit may use it, as
some most eminent among us do at this day*; yet for the
approbation of our most common practice, which is to con-
secrate wine alone without water, we have all this on our

side; the Greeks did it, Niceph. Callist., lib. xviii. cap. 58°;
Innocent III., de myst. Miss., lib. iv. cap. 832°; Durand., lib. |
iv. εἰ. 12. g. 5°; Lomb., lib. iv. d. 11; Bonav., ibid.f; neque

est de necessitate Sacramenti, saith Aquinas, p. 8. φ. 74, ar. 76;

Our Church forbids it

φύσιν ἐν τῷ Χριστῷ καταγγέλλοντες,
καὶ οὐχ ὡς ἡμεῖς κιρνῶσι τὴν ἕνωσιν δύο
guoéwv.—Nicephor. Callist., Hist. Ee-
cles., lib. xviii. cap. 53. Op. tom. ii. p,
883, C.]

© [Queritur an irritum sit quod ge- —
ritur si forte pretermittitur aqua. Alii
concedunt, quod si quisquam non in-
tendens hzresim introducere, oblivione —
vel ignorantia pretermiserit aquam, ille
quidem vehementer est corripiendus et
graviter, non tamen sit irritum sacra~
mentum. Quod ergo predictum est,
hoc est, verum vinum solum offerri non
posse, determinari debet; quia recipit
exceptionem, hoc modo, non potest nisi
fiat simpliciter vel ignoranter; vel non
potest, id est, non debet.—Innoc. IIT.
de sacro altaris Mysterio, lib. iv. c. 32.
fol. 197.]

4 {Appositio vini non est de neces-
sitate sacramenti, unde de vino sine
aqua potest confici, peccaret tamen qui
scienter non apponeret aquam. Dicitur
etiam quod Greci aquam non appo-
nunt, et tamen vere conficiunt.—Du-
randi de S. Portiano sup. Sententias,
lib. iv. dist. 11. Quest. 5. § 7. The
statement about the Greeks is not
true. The Nestorians only omitted the
water. ] .

© [Si quis tamen, &c., (as in Inno-
cent, who cites Lombard’s words. )—P.
Lombard., Sentent., lib. iv. dist. xii,
§ 8.]

f [Aqua non est de integritate Sa-
cramenti Eucharistia, sed est quid
annexum materia, et de congruitate.—
S. Bonaventure Expos. in Sentent.,
lib. iy. dist. xi. pars ii. art. 1. questi
3. conclusio, p. 347. Op. tom. y.
Rome, 1596. ]

£[Utrum permixtio aque sit de
necessitate hujus sacramenti; which is
decided in the negative—S. Thom.
Aquin., Summa Theol., part iii. quest.
74, art. 7.)

ΟΝ THE CATECHISM. 155

Paschasius de Sacram. Euch., cap. 11";
Rab. Maurus, de Huch., cap. 115, et alii.

What is the inward part or thing signified ?

The Body and Blood of Christ which are verily and indeed
taken, &c.| Neither need there any fault be found with our
Church for thus distinguishing the outward sign from the
thing signified, the bread from the Body of Christ; for Mal-
donate affirms that the Church of Rome never said other-
wise, de Sacram., p. 1951: Respondendum est, nos nunquam
| dicere, idem esse Sacramentum et rem significatam ; nam Sa-
| cramentum vocamus signum quod videtur, rem significatam,
| Corpus Christi quod non videtur ;) which approves of our doc-
| trine, and condemns that gross conceit of the ignorant
papists, that think they see, and taste, and chew the very
Body of Christ, corporally, which every man abhors to con-
| ceive, even the best learned among the papists as well as we.
| 1 cannot see where any real difference is betwixt us about
| this real presence, if we would give over the study of contra-
| diction, and understand one another aright. Maldonate, de

Sacr., p. 143™, after a long examination of the matter, con-
cludes thus at last with us all, so the words be not taken ex-
clusivé, as the puritans will take them, Corpus Christi sumi-
tur a nobis sacramentaliter, spiritualiter, et realiter, sed non
corporaliter ; and so have I heard my Lord Overall preach it
an hundred times.

Bernard., Ep. 69';

h [Ut quid aqua cum vino miscetur
dum in ccena Domini factum non le-
gitur, is the title of the chapter referred
to, and expresses its substance. Pas-
chasius does not go into the question of
the validity of consecrating wine only ;
but says, Plane aqua in Sanguine quare
misceatur, dum in natali calicis factum
fuisse a Christo non legitur.—Pascha-
sius Radbertus de Corpore et Sanguine
Domini, c. xi, Bibl. Patr. Max., tom.
τ col. 740, A. ]

i [The title of the Epistle is,

| Ad Guidonem, qui incuria minis-
jtrantium in consecratione calicis erra-
verat ob defectum vini. Guido had
said the words of consecration without
the wine being in the chalice. S. Ber-
nard incidentally speaks of the water
to be mixed with the wine, but does not
} discuss this particular question, Epist.
HIxix. Op. tom. 1, pp. 70, 71.]

k [See Rabanus Maurus de Institu-
tione Clericorum, lib. i. 6. 81; de
Eucharistia, Op. tom. vi. p. 12, E.
He also gives the reasons for mixing
water with the wine, but does not treat
the question of the validity of conse-
cration with it. }

1 [ Maldonatus, de Eucharistia, quarta
queestio, col. 85, e. |

m [ Maldenatus, de Eucharistia, pars
secunda, col. 97, E. says: Hz omnes
propositiones secundum nos sunt falsze ;
Christus est corporaliter in hoc sacra-
mento. And again, col. 98, A., Sequitur
has tres propositiones simul esse veras:
Corpus Christi sumitur a nobis sacra-
mentaliter: Corpus Christi sumitur a
nobis spiritaliter: Corpus Christi su-
mitur a nobis realiter. Non enim sunt
contrariz, si non accipiantur exclusive
illa adyerbia. ]

First

SERIES.

First

Series.

156 NOTES ON THE BOOK OF COMMON PRAYER.

As our bodies are by the bread and wine.| So Maldonate
de Sacram., p. 126": Analogia autem est, quod sicut panis est
precipuum nutrimentum corporum, ita caro Christi est praci-
puus cibus anime.

And there shall be none admitted to the holy Communion till —
such time as he can say the catechism and be confirmed.]

So Dionys. Areop.°: Pontifex perficit eum chrismate qui
baptizatus est, et reddit eum participem et capacem Eucha-
ristia.

In Const. Johannis Pecham, Archiepiscopi Cant., cap. de
Sacr. Confirm’, sic legitur, Statuimus, ut nullus ad sacramen-
tum Corp. et Sang. Dominici admittatur extra mortis articu-
lum, nisi fuerit confirmatus, vel nisi a receptione confirmationis
Suerit rationabiliter impeditus. quod m. 6.

oe eee ee ee eee

THE SOLEMNIZING OF HOLY MATRIMONY.

That which St. Paul saith, 1 Cor. vii., ewi vult nubat, tan-—
tum in Domino, the same is here constituted and appointed by
the Church for married persons to perform. Jn Domino enim
nubere, is to marry, not as brute beasts go together, or as_
heathen and natural men make marriages, but to marry —
according to the laws and ceremonies appointed us by Christ
and His Church. Ritus autem ab apostolis instituti, ab universa
Ecclesia recepti, hi sunt potissimi: primus, ut contrahatur in pre-
sentia sacerdotis. %. Ut per sacerdotes in Ecclesiis proclametur,
3. Ut in confaderatione matrimonii sacrificium misse (sive Eucha-
ristia) offeratur. 4. Ut a paranymphis ad Ecclesiam ducantur.
5. Ut contrahentes matrimonium Lucharistiam percipiant, eorun- .
demque manus interventu osculi et velationis conjungantur, de
quibus Evaristus’ in Epistola sua. Caranza in 18 can. 4. Cone.
Carthaginensis*.

n [Id. ibid., sexta questio, col. 86,

1281, c. 4. vol. ii, p. 278. Ang.-Cath, —
Hele]

ed. |

° [ἐπὶ τὸν ἱεράρχην αὖθις ἀπάγουσιν.
Ὁ δὲ τῷ θεουργικωτάτῳ μύρῳ τὸν ἄδρα
σφραγισαμενος, μέτοχον ἀποφαίνει λοι-
πὸν τῆς ἱετερολεσικωτάτης εὐχαριστίας.
—S. Dionys. Areop. de Eccles. Hier-
archia, cap. 2. Op. tom. i. p. 169, D.]
P [Lyndwood, Provinciale, Append.,
p. 27. See Johnson’s Canons, A.D,

« [Epistola 1. Evaristi pape (A.D.
110) ad omnes Afric episcopos, Opus”
Spurium, § 2. Concilia, tom. i. col.
536, B. The words are cited in the
next note but one. ]

* [The canon is: Sponsus et sponsa
cum benedicendi sunt a sacerdote, a
parentibus suis vel paranymphis ofle-

ON THE SOLEMNIZING OF HOLY MATRIMONY. 157

Matrimonium alind est legitimum, quod est, quando publice et First
solenniter contrahitur in facie ecclesia, cum debitis conditionibus a
requisitis, scilicet cum uxor a parentibus petitur, desponsatur, do- agate!
tatur, et a sacerdote (0. sacerdotibus | benedicitur. 33. q.5. ¢. aliters. eines
Alind est clandestinum, quod fit sine pradictis solennitatibus, 30.

4. 5*, per totum. Cui clandestino matrimonio sacerdos consentiens Clandesti-
est suspendendus, de cland. despons. ca. cum inhibitio™, quia ex"

eo sequuntur frequentius multa mala, et scandala quamplurima
oriuntur, deo ab Ecclesia est inhibitum: et maxime Cone. Trid.,
cap. 1. sess. 34, de Reform. Matrimonii. Quod quidem clandes-
\tinum matrimonium publice erat ratificandum, de cland. desp. 2,
quod nobis*. Unde secundum generalis concilit constitutionem, de
\cland. desp., cap. cum inhibitio®, facienda sunt banna in Kecle-
\siis per parochum sacerdotem antequam matrimonium contrahatur 5
jet indicendum est per tres dies festivos continuos in missarum 80-
lenniis, ut si quis sciat inter tales personas, que iter se contrahereé
\debent, esse aliquod impedimentum, infra competentem terminum
lassignandum debeat ipsum producere et manifestare ; in hae vel
lsemelia verba, viz. “ He due persone N. et N. volunt contrahere Forma de-
ynatrimonium. Si quis est qui noverit aliquod impedimentum esse nee
inter has personas, quod matrimonium inter eos impediat, rtlud trimonia’.
Wenunciet. Et de hoc admonemus omnes primo, secundo, tertio, et
jneremptorie infra talem terminum N.? Et alicubi qui sine istis

annis contrahunt, sunt excommunicati. Et sv apparuerit aliqua

Banna

|
]
Qui cum benedictionem acce-
perint, eadem nocte pro reverentia ip~
ius benedictionis, in virginitate per-

naneant, — Cone. Carthag. dict. iv.
|

xan. 13. Concilia, tom. ii. col. 1438, D.
The passage cited is not a note of Ca-
ranza, but of de la Bigne, ibid. col.
1447, C; as also Concilia, ed. Binius,
om. i. pp. 555, 5956. col. Agr.
1606. ]

5. | Aliter legitimum non fit conju-
jrium, nisi ab his qui super ipsam foemi-
ham dominationem habere videntur, et
ἡ quibus custoditur, uxor petatur, et a
pbarentibus, et propinquioribus sponse-
jur, et legibus dotetur, et suo tempore
jacerdotaliter, ut mos est, cum precibus
it oblationibus a sacerdote benedicatur,
}t a paranymphis, ut consuetudo docet,
hustodita et sociata, a proximis congruo
lempore petita legibus detur ac solen-
Του accipiatur, &c.—Decret. pars ii.
ausa 30. quest. 5. can. 1. ap. Corp.
‘ur, Can., tom, ii., citing the spurious

Epistle of Evaristus already referred
to.

: [The whole questio is on this sub-
ject; the last note contains the be-
ginning of the passage. ]

u [Statuimus, ut cum matrimonia
fuerint contrahenda, in ecclesiis per
presbyteros publice proponantur, com-
petenti termino przefinito, ut infra illum
qui voluerit et valuerit, legitimum im-
pedimentum opponat: et ipsi presbyteri
nihilominus investigent, utrum aliquod
impedimentum obsistat, &c.— Decreta-
lium, lib. iv. tit. 111. de clandestina de-
sponsatione, cap. 3. ap. Corp. Jur. Can.,
tom. ii. ]

v [Si matrimonia ita occulte contra-
huntur, quod exinde legitima probatio
non appareat: ii qui ea contrahunt, ab
ecclesia non sunt aliquatenus recipiendi.
—Ibid., cap. 2. ]

x [See the last note but one. ]

y {Our present form of publishing
banns was suggested by Cosin. ]

First

SERIES.

_contraxerint post prohibitionem sibi factam, et impedimentum exti-

158 NOTES ON THE BOOK OF COMMON PRAYER.

conjectura impedimenti alicujus, interdicendum est illis ne contra-
hant, donee veritas declaretur, et oppositum constet. Qui autem

terit, illegitimos filios procreabunt. Et sacerdos qui tales inhi-
bitiones facere contempserit, vel regularis qui interfuerit, suspends
debent ab officio per tres annos. Et si quis malitiose falsum impe-
dimentum objecerit, canonicam ultionem non evadet, ut patet ubi
supra. Sacerd. Rom., cap. 3. de Matrimonio*.

The causes for which matrimony was ordained. ]

Tria autem sunt bona matrimonii, proles, fides, [et] sacra- —
mentum. q

1. Proles, ut charitative recipiant filios, et religiose educant.

2. Fides, ut cum alia persona non coeant.

3. Sacramentum, ut nunquam nisi per mortem separentur.

Sacerd. Rom. de Matr., c. 2*. ex Cone. Florent. sub Eugenio
papa IV.”

And also speaking unto the persons that shall be married, he
shall say, I require and charge you, &c.] [. . .] Sacerdos [. . .]
interroget utrumque in hune modum; ego ex parte Dei [...]
mando vobis, quatenus mihi dicatis, si habetis aliquod impedimen-
tum canonicum, quod possit impedire vos ab hoe matrimonio legi-
time contrahendo; viz. si estis consanguiner, vel affines usque
quartum gradum inclusive, et si aliquis vestrum cum aliqua per-
sona contraxerit per verba de presenti. Si habetis [...| alia
impedimenta canonica; ut infra (pag. prow.) Sacerd. Rom. δ΄
Matr., cap. 4°.

De impedimentis Matrimonii4.

Lf either of you know any impediment. |

Impedimenta matrimonii, que matrimonium impediunt contra-
hendum et dirimunt jam contractum, sunt 12, et in his versibus
continentur.

z [Sacerd. Rom., fol. 27.]
a [ibid., cap. 1. fol. 27.]

tum matrimonii, &c.
xviii. col. 550, D.]

Concilia, tom.

> [ Assignatur autem triplex bonum
matrimonii. Primum est proles sns-
cipienda et educanda ad cultum Dei.
Secundum est fides, quam unus con-
jugum alteri servare debet. Tertium
indivisibilitas matrimonii, propter hoc
quod significet indivisibilem conjunc-
tionem Christi et Ecclesiz.—Cone.
Florent. (A.D. 1438,) Decret. Eugenii
pape 1Y. ὃ Septimum est sacramen-

© [fol. 30. In this and the next ex-
tract Cosin omitted what is not used in
our Church. }

ὁ [What follows is derived from the
Sacerdotale, omitting much, and slightly
modifying the rest, so as to accommo-
date it to our use. The words tenetur
and non tenetur are added by Cosin, to
indicate what we do and do not retain.
See Sacerd. Rom., fol. 28, b. 29, 30, a.]

ON THE SOLEMNIZING OF HOLY MATRIMONY. 159

1. Error. 2. Conditio. 3. Votum. 4. Cognatio. 5. Crimen.

6. Cultus disparitas. 7. Vis. 8. Ordo. 9. Ligamen. 10.
Flonestas.

11. Si sis affinis. 12. Si forte coire nequibis.

Primum impedimentum est error,... ut si credatur contrahi
cum Martino, et contrahitur cum Petro... . (Tenetur.)

2™, Est conditio, ut quando qui liber est contrahit ignoranter
eum Serva. ...
3". Lst votum ; quod cum simplex est “ impedit matrimonium
jcontrahendum sed non dirimit contractum.” Cum solenne, vimpedit
etiam et dirimit contractum. Non tenetur.
4™, Non tenetur nisi im cognatione carnali ad quartum
\gradum.
5", Est erimen, primo, ut adulterans cum conjugata, et machi-
|nans in mortem viri vel ὁ contra in mortem uxoris effectu secuto.
\2°. οἱ promittit adultere, vivente ejus viro, ducere eam in uxorem.
\3°. si vivente legitima uxore scienter adulteram superinducit in
jcoujugium.
| 6". Ut fidelis non potest contrahere cum Judaa aut pagana,
jnisi promittit convert ad fidem.
| 7™, Excludit consensum, sicut metus mortis, Sc.
8™. Non tenetur.
9", Ut nullus qui legitime nupserit potest vivente prima uxore,
jaliam ducere; et si iter eas fuerunt sponsalia de futuro non
votest cum alia de futuro spons. contrahere, potest autem per verba

| 10™, Non tenetur sicut nec 11™.

| 12. Est impotentia coeundi.

| Impedimenta vero que impediunt matrimonium contrahendum,
ve non dirimunt contractum, sunt tempus feriarum ab Adventu ad
Epiph. et a feria 4° Cinerum ad 8™ Pasche, Se. Nam in alus
Kemporibus nuptias celebrare permittit Ecclesia. Quibus olim tem-
boribus licet matrimonium per verba de presenti contrahi potuerit,
pon licebat tamen traducere uxorem, vel solemnizare nuptias, veb
bam carnaliter cognoscere. Aliud impedimentum est wterdictum
licclesiea secundum versus :

Ecclesiz vetitum, necnon tempus feriarum,
Impediunt fieri, permittunt facta teneri.

Qui hac fusius videre et intelligere voluerit, legat Summam

First

SERIES.

160 NOTES ON THE BOOK OF COMMON PRAYER.

First Angelicam®, Sylvestrinam', aliasque. Sacerd. Rom. de Matrim.,
SERIES.
. 3.

Giving of | Who giveth this woman to be married?| Non fit legitimum
tothe man conjugi ‘entibus accepimus, et a sanctis apostolis, eorum-
to the man, τ ut a paren 7, , p y

que successoribus traditum invenimus, nisi ab vis qui in ipsam fe-
minam videntur dominationem habere, et a quibus custoditur uxor
petatur, δ. Evarist., ep. 1%. And therefore was this cere-
mony of giving the woman to the man used, to shew that
she had the consent of her parents or governors to wed
herself.
Leaving the ring upon the fourth finger.| Among the old
Romans, when they married it was a custom that the man,
in token of goodwill, gave a ring unto the woman, which she
was to wear upon the finger next to the little finger upon |
the left hand, because unto that finger alone a certain artery
proceedeth from the heart. Awl. Gel.”
And the minister shalt add this blessing. |
Thepriest's Among other ceremonies always used in matrimony, this
ae Ξ was one, that the married persons should receive a solemn
ever used blessing from the priest. Madd. de Matr., p. 278%. Aliter non
Sage | fit legitimum conjugium, ut a 8. Apostolis eorumque successoribus
traditum invenimus, nisi, δ᾽6., et ut mos est a sacerdote benedica-
tur, Evarist., Ep. 1), And the ceremony is taken from the
blessing that God gave Adam and Eve in Paradise. Inno-
cent I., ep. ii. c. 6X. So the fourth council of Carthage, can.
13!, Sponsus et sponsa benedicendi sunt a sacerdote, §c. And

¢ [The work meant is the Summa
Angelica de casibus conscientiz, so
called from its author, Angelus de
Clavasio. }

£ [The Summa Sylvestrina, que
Summa Summarum merito nuncu-
patur, by Sylvester Mazolinus de
Prierio. ]

& [See above, p. 156, note q. ]

h [ Veteres Grecos annulum habuisse
in digito accepimus sinistre manus
qui minimo est proximus: Romanos
quoque homines aiunt sic plerumque
annulis usitatos. Causam esse hujus
rei Apion in libris A°gyptiacis hance
dicit, quod...repertum est nervum
quendam tenuissimum ab eo uno digito,
de quo diximus, ad cor hominis pergere
et pervenire. — Aulus Gellius, Noct.

Attic., lib. x. c. 10. tom. ii. p. 29, 30.]

i [Respondes, semper fuisse in Ec-
clesia aliquas sacras ceremonias adhi-
bitas matrimonio. Una erat, ut con-
juges benedicerentur a sacerdote...
Maldonatus de Sacramentis, de Matri-
monio, p. 432, E.]

j [See above, note g.]

Κ [... cum utique uxor ex legis pre-=
cepto ducatur, in tantum ut et in para
diso cum parentes humani generis con
jungerentur, ab ipso Domino sint bene
dicti, et Salomon dicit, A Deo prepa-
rabitur viro uxor. Quam formam etiam
sacerdotes omnes servare usus ips
demonstrat ecclesiz.—Innocentii Pape
J. Epist. ii. c. 6, (opus spurium.) Con
cilia, tom. 111. col. 9, C.]

1 [Cited above, p. 156, note r.]

ON THE SOLEMNIZING OF HOLY MATRIMONY. 161

S. Aug., Serm. 243™, Benedictionem cum sponsa sua non mere-
bitur accipere qui, Sc.

Yet it was the custom of the ancient Church never to add
this blessing to persons that married the second time, nor
was the priest suffered to be present at the marriage feast.
}Concil. Neocesarien., can. 72; S.Amb., in 1 Corinth. vii.°; et
lin 2 Tim. ii”: Concil. Lateran. Tit. de Nupt.1 Whether it
were to deter men from second marriages, (as being too in-
continent, as whosoever did marry the second time was of
jjold enjoined a short penance for it. Conc. Neocasar., can. 3° ;

diction.

|\Uxorem, lib. i."

| ™ [Serm. 289. de Div. § 5, opus spu-
rium inter Op. S. Aug., tom. v. in ap-
pend. col. 482, F. (aliter Serm. 243. de
Temp.) }

; 2 [πρεσβύτερον eis γάμους διγαμούν-
jrwv μὴ éeoriacbat.—Concil. Neocesar.
(A.D. circ. 314.) can. 7. Concilia, tom.
Hi. col. 1512, C.]

᾿ς ° [ Denique prime nuptiz sub bene-
jlictione Dei celebrantur sublimiter:
secundz autem etiam in presenti ca-
rent gloria—Comment. in 1 Cor. cap.
vil. ver. 39, opus spurium inter Op. S.

P [Homini enim unam uxorem de-
srevit Deus cum qua benedicatur; nemo
»nim cum secunda benedicitur.—Com-
ment. in 1 Tim. cap. iii. ver.12, opus spu-
‘jum inter Op. S. Ambros., tom. ii. in
ppend. col. 295, D.]

| 4 [Vir autem vel mulier ad biga-
|miam transiens, non debet a presbytero
penedici: quia, cum alia vice benedicti
}int, earum benedictio non debet iterari.
—Cone. Lateran. III. (A.D. 1179.)
it. de Nuptiis secundis, cap. 1. Con-
filia, tom. xiii. col. 505, C.]

τ [περὶ τῶν πλείστοις γάμοις περι-
ἱπτόντων ὃ μὲν χρόνυς σαφὴς 6
"ρισμένος. ἣ δὲ ἀναστροφὴ καὶ 7 πί-
τις αὐτῶν συντέμνει τὸν χρόνον.---

ΘΟΒΙΝ,

The minister or clerks going to the Lord’s table. |

| Unde sufficiam ad enarrandam felicitatem ejus matrimonii, sci-
hcet, Christiani, quod Ecclesia conciliat, et confirmat oblatio, et
jobsignatum angeli renuntiant, Pater ratum habet? Tertull. ad

The man and the woman kneeling afore the Lord’s table, &c.|
ΠῚ the priest be to stand at the table, and to turn his face

Concil. Neoczsar., can. iii. ubi supra,
A.
8 [περὶ τοῦ δεῖν κατὰ τὸν ἐκκλησιασ-
τικὸν κανόνα τοὺς ἐλευθέρως καὶ νομίμως
συναρθέντας δευτέροις γάμοις, μὴ λαθρο-
γαμίαν ποιήσαντας, ὀλίγου χρόνου πα-
ρελθόντος, καὶ σχολασάντων ταῖς προ-
σευχαῖς καὶ νηστείαις κατὰ συγγνώμην
ἀποδίδοσθαι αὐτοῖς τὴν κοινωνίαν ὠρισα-
μένην.---(Οη611. Laodicen. (A.D. cir.
564.) can. 1. Concilia, tom. i. col.
1532, A.]}

t [ Mos fuit semper Ecclesiz, ut cum
prime nuptiz benedicerentur, secunda
carerent benedictione, ut constat ex con-
cilio Neocesariensi, cap. 7, &c....
in secundis nuptiis quamvis essent sa-
eramenta, duabus de causis benedictio
non dabatur. Una erat quod Christiani
illi antiqui severiores... sicut injun-
gebant peenitentiam illis qui contrahe-
bant secunda matrimonia, ut illos de-
terrerent, aut indicarent esse signum
incontinentiz ; ita etiam privabant eos
benedictione. Altera causa est, .
quod illi, qui contrahebant secundas
nuptias, jam accepissent aliam bene-
dictionem in primis nuptiis.—Maldo-
natus. ibid., col. 440, D. 441, B, C.]

u (Tertullian. ad Uxorem, lib. ii,
cap. 8. Op. p. 171, C.}

First
SERIES.

Yet not in
second
marriages.

Laodic., can. 1*,) or because they could not iterate the bene- [Mald. de

Matr.,

p. 2914]

First
SERIEs.

162 NOTES ON THE BOOK OF COMMON PRAYER.

towards them that kneel before it, then is he not to stand
at the north side, (for there he should need no turning,) but |
just before it, between the altar and them that are kneeling
at the steps thereof.

Sacerdos vertit se ad sponsum et sponsam coram altari genu-
Jlewos, ita quod sponsa sit a sinistris sponsi. Sacerd. Rom. de
Matr., c. 4%.

De exhortatione et admonitione facienda sponso et sponse per
sacerdotem.

The new married persons, the same day of their marriage, must
receive the holy Communion. ]

If the persons to be married were to receive the Commu-
nion, and to prepare themselves the better before the mar-
riage-day, they were thus exhorted and admonished by the
priest at ghostly confession.

Lortandi sunt sponsus et sponsa ad sacramentalem confessionem,
et in ea sunt instruendi qualiter in matrimonio vivere debent; et
quod cum omni honestate actum conjugii exerceant ; considerantes
quod inter eos est Sacramentum S*. matris Ecclesia, quod est ho-
neste exercendum, juxta dictym B. Pauli Apostoli, *. ad Thes-
sal., 6. 4, Unusquisque vestrum sciat vas suum possidere in sancti-
Jicatione et honore, non in passione desiderii, sicut gentes que
agnorant Deum ; quoniam Deus non vocavit vos in immunditiam
sed in sanctificationem. Hoc autem fiet, si in actu matrimonit
procedent, non sicut equus et mulus, sed sicut persone Deum ti-
mentes, et sacramentum matrimonit honorantes, viz. non ex ardore
Libidinis, sed causa prolis suscipienda, debiti reddendi consortii, —
sicut tenentur, nec tali actu conjugit utantur modo indebito (etiam
im vase consueto) et tactibus immundis, ut pluries actum ipsum ea-
ercere possint, vel ut habeant majorem delectationem, nec utantur
calidis cibariis et potibus, ut plus ad hoe tententur. Nee vir
abutatur uxore extra vas debitum, quia in omnibus his peccarent.
Item quod tempore menstrui non conveniant. Item, quod conentur
honorare magnas festivitates et pro Dei honore non uti conjugio ;
et similiter in diebus jejuniorum, et processionum, et per triduum
ante, et per triduum post sumptionem 8. communionis. δὲ igitur
honeste matrimonium exercuerint, Deus illis bona dabit, et prospe-

* [Sacerd. Rom. fol. 32.]

ON THE ORDER FOR THE VISITATION OF THE SICK. 163

rabuntur ; et bonos filios generabunt, et diu vivent eum letitia in-
simul, et vitam aeternam eis concedet Dominus Deus noster. Itaque

mere discant; et cum pace et fidelitate alter alteri amorem et
fidem servet.

Bonum etiam esset si Sacram. Euchar. sumerent ante matrimo-
jnium contrahendum, ut muniti tali viatico cum majore gratia con-
\traherent.

Tertull., lib. ἢ. ad Uxorem, meminit oblationis qua matrimo-
nium in Ecclesia confirmatur. Additio ex Sacerdotali, cap. 4.

THE ORDER FOR THE VISITATION OF THE SICK.

| Then shall the minister, §c. Dearly beloved, know this, The
Almighty God is the Lord of life and death. |

| Sir Th. More’s Treatise of Comfort in Tribulation hath in
jt many excellent things to this purpose. Vide librum, nec te
renitebit*.

OF PRIVATE CONFESSION, AND OF THE PRIEST’S POWER
- TO ABSOLVE.

Flere shall the sick person make a special confession. |

The Church of England, howsoever it holdeth not confes-
sion and absolution sacramental, that is made unto, and re-
teived from a priest, to be so absolutely necessary, as without
jt there can be no remission of sins; yet by this place it is
Inanifest, what she teacheth concerning the virtue and force
pf this sacred action. The confession is commanded to be
pecial. The absolution is the same that the ancient Church,
nd the present Church of Rome useth. What would they
nore? Maldonate, their greatest divine that I meet with,
le Penit., p. 19, saith thus: Zyo autem sic respondendum puto,
lon esse necesse, ut semper peccata remittantur per sacramentum
jenitentia, sed ut ipsum sacramentum natura sua possit peccata
jemittere, si inveniat peccata, et non inveniat contrarium impedi-
wentum. And so much we acknowledge. Our “if he feel his

y [Ibid., see Tertull., p. 161, note u.] « [Maldonatus, de Sacramentis, de
z [See above, p. 77. note f. ] Peenitentia, col. 256, E, 257, A.]

M 2

sacerdos de talibus eos sapienter et discrete moneat, ut Deum ti- .

First

SERIES.

164 NOTES ON THE BOOK OF COMMON PRAYER.

First conscience troubled,” is no more than his δὴ nveniat peccata;
SERIES,

“ο΄ for if he be not troubled with sin, what needs either confes- |

sion or absolution ?

tion forgives him his sins.

baptism.

Who hath left power to His Church to absolve, Sc.]

This is that which the puritans of our days, and their
fathers the Novatians, old puritans of the primitive Church,
Novatiani dicebant, fieri injuriam Deo, si sacerdotes ha-
berent potestatem peccata remittendi, Ambr., 110. 1. de Pen., cap.
2°. They use to scoff at it, What can he forgive me my sins?”
which was the wont of all the old heretics. Mald., de Sacram.,

deny.

p. 2424,

Ὁ [Maldonatus continues after the
words just cited; Atque hic est sensus
eorum verborum, ‘Ego te absolvo,’
‘quantum in me est, ego te absolvo.’
Cosin speaks as if these words were
added to the form of absolution, which
does not seem to be Maldonatus’ mean-
ing. The words used are: Dominus
noster Jesus Christus te absolvat, et
ego auctoritate ipsius te absolvo ab
omni vinculo excommunicationis ma-
joris vel minoris, suspensionis et in-
terdicti in quantum possum, et tu in-
diges, et restituo te unitati, et commu-
nioni fidelium, et sanctis Sacramentis
Ecclesiz. Iterum ego te absolvo ab
omnibus peccatis tuis in nomine, &c.

Venial sins, that separate not from the’
grace of God, need not so much to trouble a man’s con-
science; if he hath committed any mortal sin then, we re-
quire confession of it to a priest, who may give him, upon his —
true contrition and repentance, the benefit of absolution ;
which takes effect according to his disposition that is ab-_
solved. And therefore the Church of Rome adds to the form —
of absolution, Quantum in me est, et de jure possum, ego te
absolvo”; not absolutely, lest the doctrine should get head,
that some of their ignorant people believe, that be the party
confessed never so void of contrition, the very act of absolu-
The truth is, that in the priest’s
absolution there is the true power and virtue of forgiveness, |
which will most certainly take effect, Nisi ponitur obea, as in —

*

The words seem to refer to the reserved
cases of excommunication, &c. ]

« [Sed aiunt se Domino referre reve-
rentiam, cui soli remittendorum crimi-
num potestatem reservent. Immo nulli
majorem injuriam faciunt, quam qui
ejus volunt mandata rescindere, com-
missum munus refundere.—S. Ambros.
de Peenit., lib. i. cap. 2. ὃ 6. Op. tom.
ii. col. 391, D.]

4 [See Maldonatus, ibid. col. 254, B,
in refuting the argument from the
words, ‘‘who can forgive sins but God
only,’’ he says, ‘‘ Ita respondendum est
communi argumenta hereticorum,’’
&c. |

ON THE OFFICE FOR THE BURIAL OF THE DEAD. 165

First
SERIES.
De Exequiis et Ritu Funebri.
“ Et jam fama volans tanti prenuncia luctus” Psalms
. : » 4 sung at
Totius urbis populum ad exequias congregabat. Sonabant ¢.\Era\s i

}

Psalmi, et aurata tecta templorum reboans in sublime quatiebat the quires.
Alleluia.
| © Fic juvenum chorus, ille senum, qui carmine laudes
“ Femineas, et facta ferant.”
| Non sic Furius de Gallis, non Papirius de Samnitibus, non
| Scipio de Numantia, non Pompeius de Pontigentibus trium-
phavit. Audio precedentium turmas, et catervatim in Ecclestis
| ejus multitudinem confluentem. Non platee, non porticus, non
| imminentia desuper tecta capere poterant prospectantes. Tum
| suos in unum populos Roma conspexit. Favebant sibt omnes
in gloria penitentis. Nec mirum si de ejus salute homines
| evultarent, de cujus conversione angeli letabantur in ceelo.
| S. Hier., Ep. 80. ad Oceanum, de Fabiolat.
The priest meeting the corpse at the church-stile, shall say,
| or else the priests and clerks shall sing.|
The puritans, in their profanation, use to tell us that this
| meeting of the corpse, and going along with it to the grave,
or to the church, singing or saying the sentences as we go,
is rather a hallowing of the air than any edifying of such as
follow the body; seeing the nearest are full of mourning,
and so not disposed; and the farthest off out of hearing, and
so not able to attend, and the less because they are all in
passing, untutored, unchristian men; by the same reason
King David was much to blame, to carry up the ark into
the tabernacle, some going before and some behind, with
hymns and songs of glory, and music of all sorts, and all
the people following after. If he had consulted with these
| kind of men, they would have told him though he were
| never so near to God’s own heart, that it was a matter of
| superstition, and tended to no edification at all. I wonder
| what flints such men’s souls are made on, that are no more
| affected with this orderly procession and solemn music of

© [This is a note on the words, ‘or ΕΓΒ. Hieron., Ep. 77, ad Oceanum,
} else the priest and clerks shall sing,’ (ed. vet. 30,) cap. 11. Op. tom. i. col.
&ce.] 462, C, }.]

100 NOTES ON THE BOOK OF COMMON PRAYER.

First

d the choir in order, which the very angels of heaven are in
ERIES.

love withal. It sufficeth us, that the known benefit thereof
to devout and quiet Christians doth countervail millions of
such inconveniences as are surmised, though they were not
only surmised, but found withal.

Aderant [Tierosolymorum&, et aliarum urbium episcopi, et sa-
cerdotum inferioris gradus ac levitarum innumerabilis multitudo;
omne monasterium virginum, et monachorum chori repleverant.
... Et hine non ululatus, non planctus, uti inter seculi homines
Jiert solet, sed psalmorum linguis diversis examina concrepabant.

The use of T'ranslataque episcoporum manibus, et cervicem feretro subji-

bey oes cientibus, cum alii pontifices lampadas cereosque preferrent,

τῇ eo alii choros psallentium ducerent, in media ecclesia spelunca
rome’s Salvatoris est posita. Tota ad funus ejus Palestinarum urbium

oem “" turba convenit; quem monachorum latentium in remo cellula
eile ex sua tenuit? quam virginum cubiculorum secreta texerunt ? sacri-
azianz.

Orat. 2. in legium putabant, qui non tali foemine ultimum reddidisset offi-

Aig et cum. .... Hebreo, Greco, Latino, Syrioque sermone psalmi

fun. Cxsa- i ordine personabant, non solum triduo, donec subter ecclesiam

mii fratris’. 6¢ juxta specum Domini conderetur, sed per omnem hebdomadam,
cunctis, qui venerant, suum funus et proprias credentibus lachry-
mas. St. Hier., Ep. 27. ad Eustoch. de Paula Matre*.

Idem fere scribit in Epist. ad Paulam de morte Blesille’,
dicens illum planctum quem Christiani fecerunt propter Stepha-
num mortuum Act. vi., non fuisse tantum lachrymas, sed pom-
pam et externos ritus. And that Christians were always
wont so to bury their dead, is likewise to be seen by Clem.,
Ep.1™, and St. Dionys. Areop. Eccl. Hier. cap. ult.*, where all
the ceremonies then used are described.

& [This is a note on the words, “ and
clerkes”’ in the rubric last cited. ]

h [Of the funeral of Constantius:
6 μέν γε παραπέμπεται πανδήμοις εὐφη-
plats τε καὶ πομπαῖς... φδαῖς παννύχοις
καὶ δαᾳδουχίαις, αἷς Χριστιανοὶ τιμᾷν
μετάστασιν εὐσεβῆ vouiCouev.—S. Greg.
Naz. Orat. ν. (in Julianum ii.) ὃ 16.
Op. tom. 1. p. 157, D.]

i [The passage referred to is this :—
νεκρὸς ἐπαινούμενος, ὕμνοις ἐξ ὕμνων
παραπεμπόμενος,. .«- μητρὸς λαμπρο-
φορίᾳ τῷ πάθει τὴν εὐσεβείαν ἂντεισο-
yovons.—S. Greg. Naz. Orat. vii. (fune-
bris in Laudes Cesarii fratris) ὃ 15.
ibid. p. 208, C. Billius’ Latin Trans-
lation was, Materna cereorum gesta-

tione, as if he had read λαμπαδηφορίᾳ.
See note t, ibid. ]

k [5. Hieron., Ep. 108, ad Eusto-
chium, (ed. vet. Ep. 27.) Op. tom. i.
col. 716, 717. }

1 [... Quum et in actis apostolo-
rum, jam evangelio coruscante, Ste-
phano fecerint Jerosolyme fratres
planctum magnum; et utique planctus
magnus, non in plangentium exanima-
tione, ut tu putas, sed in pompa funeris
et exequiarum frequentia intelligendus
sit—S. Hieron., Ep. 39, ad Paulam,
§ 3. Op. tom. i. col. 179, D.]

m [...mortuos sepelire, et diligenter
eorum exXequias peragere, pro eisque
orare et eleemosynas dare.—S. Clem.,

ON THE OFFICE FOR THE BURIAL OF THE DEAD. 167

S. Aug. lib. ix. Confess. cap. 12: Indicat solitum fuisse can-
tari psalmum centesimum primum ; misericordiam et judicium
cantabo tibi Domine®. And in King Edward’s first Service-
book‘ there be three psalms appointed to be sung, either
before or after the burial of the corpse. Among other cere-
| monies this was ever one, ut Psalmi cantarentur, et recita-
rentur orationes pro mortuis, Clem., lib. vi. Constit. cap. 30°.
| And therefore St. Hierome calls it the ancient custom and
tradition of Christians so to do, in Vita P. Eremites, Ob-
voluto, inquit, et prolato foras corpore, hymnos quoque et
psalmos de Christiana traditione decantans contristabatur
Antonius. The like we may read in Severus Sulpitius de
obitu 5. Martini‘, in S. Gr. Nyssen., Orat. in Fun. Meletii™,
and in his Epistle to Olympias de obitu sororis*, in Kuseb. de
| Fun. Constantini, lib. iv. ejus vite, cap. 65, 66%, in δ. Chrysost.
| Homil. 4. in Ep. 1. ad Timoth., Hom. 705, ad pop. Antioch.’,

First
SERIES.

Burial ever
performed
with saying
or singing
of hymns °%

Epist. 1. (opus spurium) Concilia, tom.
i. col. 96, B.]

n [S. Dionys. Areop. de Ecclesiastica
Hierarchia, cap. vii. 2. Mysterium super
| his qui sancte obdormiverunt, Op. tom.
| i. p. 265, B, C, &c. ]
| ° [This is a note on the words,...

“Clerks shall sing; Man that is born
| of a woman,” δα.
P [Cohibito ergo a fietu illo puero,
| Psalterium arripuit Evodius, et cantare
} coepit Psalmum. Cui respondebamus
} omnis domus: ‘‘ Misericordiam et ju-
| dicium cantabo tibi Domine.”—S. Aug.
Conf., lib. ix. cap. 12. ὃ 31. Op. tom. i.
| col. 168, C.]

4 [“ These Psalms, (Ps. 116, 139,
146,) with other suffrages following,
} are to be said in the church, either be-
| fore or after the burial of the corpse.’’
Rubric in the order for the Burial of
the Dead. Book of Common Prayer,
1549. |
τ. καὶ ἐν rats ἐξόδοις τῶν κεκοι-
| μημένων ψάλλοντες προπέμπετε αὐτοὺς,
| ἐὰν ὦσιν πιστοὶ ἐν Kupiw.—Const. A post.,
| lib. vi. c. 29. Concilia, tom. i. col. 412,
} B.
! [S. Hieron. Vit. Pauli Eremite,
| cap. 16. Op. tom. ii. col. 11, B. Cosin
} had provoluto for prolato. ]

t { Hoc igitur beati viri corpus usque
ad locum sepuleri, hymnis canora coe-
lestibus turba prosequitur.— Sulpicii
Severi Epistola ii. ad Bassulam socrum
| suam (quomodo S. Martinus ex hac

vita ad immortalem transierit). Op.
p- 509. Lugd. Bat. 1647. ]

ἃ [τότε ἐπιθαλάμιον νῦν ἐπιτάφιον
ἄδομεν.--- ὃ. Gregor. Nyssen. Oratio
funeb. in funere Meletii, Op. tom. 11].
p- 588, A.]

x [τότε καὶ 6 μέγας Δαβὶδ τὰς ἰδίας
ὑμνωδίας τοῖς θρήνοις ἔχρησεν. kal...
ἐξεκαλεῖτο τοὺς θρήνους τοῖς μέλεσιν. ----
Id. in funere Pulcherize Oratio conso-
latoria, ibid. p. 517, A.J

y [In these two and the following
chapters the rites observed after the
death and at the funeral of Constantine
are mentioned; but nothing appears to
be said of Hymns or Psalms.—See
Euseb. de Vit. Const., lib. iv. ὁ. 65 sqq.
ap. Hist. Eccl. Script., tom. i. pp. 664,
sq. |

2 [οὐκ ἴσασι θάνατον τόν θάνατον"
μεθ᾽ ὕμνων προπέμπουσιτοὺς ἀπελθόντας.
—S. Chrys. Hom. xiv. in 1 Ep, ad Tim.
§ 5, Op. tom. xi. col. 680, E.]

a [S. Chrys. Hom. Ixx. ad pop. Ant.
Op. Latine, fol. 206. Par. 1546. This
part of the Homily is made up from the
4th Homily on the Epistle to the He-
brews. The words in the original are:
τί δὲ of ὕμνοι (βούλονται) ; οὔχι τὸν
Θεὸν δοξαζομεν, καὶ εὐχαριστοῦμεν ὅτι
λοιπὺν ἐστεφάνωσε τὸν ἀπελθόντα, OTL
τῶν πόνων ἀπήλλαξεν, ὅτι τῆς δειλίας
ἐκ βαλὼν ἔχει παρὰ Eavt dy.—S.Chrysost.
in Ep.ad Hebr., Hom. ἵν. ὃ 5. See Ap.
Lat. Op. tom, xii. p. 46, B.]

First
SeRIEs.

That it is
the priest's
office to at-
tend at the
burying of
the dead, as
well as at
prayer and
preaching
&c. for the
living.

168 NOTES ON THE BOOK OF COMMON PRAYER.

Theod. lib. v. δέ. cap. 36"; in 8. Aug. de Civit. Dei, lib. xxi.
cap. 13°. And so in the third Council of Toledo, can. 21,
it was decreed on this wise", [Religiosorum omnium corpora]
gui divina vocatione ab hac vita recedunt, cum Psalmis et
Psallentium vocibus debent ad sepulchrum deferri .. . (post)
... in spe resurrectionis Christianorum corporibus divinorum
canticorum impenditur famulatus .... (post)... . sic enim
Christianorum per omnem mundum humari oportet corpora
defunctorum.

The earth shall be cast upon the body by some standing by.]
In King Edward’s first Service-book it was here ordered,
that the priest should cast earth upon the corpse®. And
though it be here altered more for respect of the priest’s
office, which was thought too high a function to take the
grave-digger’s spade in his hand, yet the custom prevails in
most places at this day, and still the priest uses to cast the
earth upon the corpse, before the clerk or sexton meddles
with it. No great fault, were it but to keep out that un-
christian fancy of the puritans, that would have no minister
to bury their dead, but the corpse to be brought to the grave
and there put in by the clerk, or some other honest neigh-
bour, and so back again without any more ado. And this
rubric, appointing the earth to be cast upon the body by
some standing by, hath given them occasion to plead for it,
that there is no need of any priest at a burial, that he is not
a minister ordained for the dead, but for the living; and
that he hath work enough to look to them with praying and
preaching, and administering the Sacraments, with reading
and studying the Scriptures, &c., as if when a man is once
dead, he belonged no more to the communion of saints or
the mystical Body of Christ. But whatsoever their meaning
was that altered this rubric, sure it was not as these new

® [On the removal of the remains of

cap. 22. Concilia, tom. vi. col. 711, C.
S. Chrysostom: τὸν εὐεργέτην γεραίρει

The words are slightly altered by Cosin;

τοῖς ὕμνοις" ἔχει δὲ κοινώνους τῆς ὕμνῳ-
δίας τὰς &5eApas.—Theodoret. Η. E.
v. 86. p. 236. ]

¢ (There is nothing on the subject
in this chapter. Maldonatus cites lib.
Xxi. ce. 24, in evidence of prayers offered
for the dead, and Conf. lib. ix. ec. 12,
for a Psalm (Ps. 101) (as it were cus-
tomarily) sung at a funeral. ]

4 (Cone. Tolet. IIL. (A.D 589),

they run thus in the council, cum
Psalmis tantummodo, psallentium vo-«
cibus debere ad sepulera, &c.... suf-
ficiat autem quod in spe, &e. |

¢ {“Then the priest casting earth
upon the corpse, shall say: Forasmuch
as it hath pleased Almighty God,” &c.
—Rubric in the order for the Burial of
the Dead. Book of Common Prayer,
1549. ]

ON THE OFFICE FOR THE BURIAL OF THE DEAD. 169

|puritans’ humours would have it; for the priest is appointed
jhere to do all the solemn offices that belong to burial, and
}so it was ever the custom of the Church. Semper adhibiti
sunt sacerdotes (saith Maldonate, de penit. p. 166‘) ad sepe-
\liendos mortuos ; and he proves it out of St. Amb., Serm. 908,
jand out of Damasus in the Life of Marcellinus®.

Commit his body to the ground.]

| Δὲ deposito eo in fossam, desuper humum congregans tumu-
\lum ex more composuit, St. Hier., in vita P. Hremite’.

In joy and felicity.| It followed here in King Edward’s
\Service-book on this manner* : ‘ Grant unto this Thy servant,
ithat the sins which he committed in this world be not im-
jputed unto him, but that he escaping the gates of hell and
jpains of eternal darkness, may evermore dwell in the region
lof light, &c.; and when that dreadful day of the general re-
jsurrection shall come, make him to rise also with the just
|[and righteous], and receive this body again to glory,’ &c.

| That we with this our brother, and all other', &c.| | The
{puritans think that here is prayer for the dead allowed and
practised by the Church of England, and so think I; but
we are not both of one mind in censuring the Church for so
doing. They say it is popish and superstitious; I for my
jpart esteem it pious and Christian. The body 1165 dead in
the grave, and but by Christ’s power and God’s goodness,
lshall never be raised up again; (and the benefit is so great,
lthat sure it is worth the praying for; because then we may
pray for what we ourselves, or our deceased brethren as yet
have not™,) therefore doth the Church pray for a perfect con-

}

f [Maldonatus’ words are: Ad hc
adhibiti fuerunt semper sacerdotes ad
sepeliendos mortuos, ut pro illis ora-
rent, ut constat ex D. Ambros. Serm.
90, et ex Damaso Papa, in vita Marcel-
jlini, &c.—Maldonatus, De Sacramen-
tis. De Penitentia, cap. 9. De Pur-
igator. Quest. 1. col. 356, A.]

} & [Venientes autem parentes beate
jAgne virginis cum sacerdotibus nocte,
Jal'stulerunt corpus Emeritiane, et se-
\pelierunt illud, &c.—S. Ambros. Epist.
1. (opus spurium) ed. vett. Serm. xc.
JOP. tom. ii. Append. col. +83, B.]

| ® {Marcellus presbyter collegit noctn
\corpora cum presbyteris, et diaconibus
cum hymnis, et sepelivit via Salaria in

ccemeterio Priscillee.—Anastasii Biblio-
thecarii Historia de Vitis Roman. et Pon-
tificum, Damaso falso ascript. § xxx.
S. Marcellinus, tom. 1. p. 23. ed. Blan-
chini, Rom. 1731.]

i (S. Hieron. Vit. Pauli Eremite,
cap. 16. Op. tom. ii. col. 12, A. Vallar-
sius reads ‘‘ effossam posuit.’’ ]

k [After the Lord’s Prayer there
were suffrages, and then the prayer,
part of which is given here.—Book of
Common Prayer, 1549, ubi supra. ]

1 [ These words were altered in 1662.]

m |The words in parentheses were
added by Cosin after the rest was
written. |

First

SERIES.

First

SERIES.

The cele-
bration of
the Com-
munion at
burials.

170 NOTES ON THE BOOK OF COMMON PRAYER.
summation of bliss both in soul and body, to be given to our
brother departed. We believe the resurrection, and yet may
pray for it, as we do for God’s kingdom to come, &c. Be-
sides, prayer for the dead cannot be denied but to have been
universally used of all Christians, in the ancientest and purest
times of the Church, and by the Greek fathers that never
admitted any purgatory, no more than we do, and yet pray
for the dead notwithstanding. What though their souls be
in bliss already? they may have a greater degree of bliss by
our prayers; and when their bodies come to be raised and
joined to their souls again, they shall be sure of a better
state; our prayers for them then will not be in vain, were it
but for that alone. And what if their souls, for the ill lives
they led here on earth be in torments in hell, Licet nobis
(saith 8. Chrys. Hom. 21. in Act.») lenius illis, δὲ voluerimus,
supplicium facere, si preces apud Deum pro illis faciamus.

The Collect.

It would be known why this prayer is named the Collect
more than all the rest. The Collect is to go before the |
Epistle and Gospel, and then the Communion, or the sacri-
fice of the Church, to follow. Thus it was appointed in King
Edward’s Service®, (before Calvin’s letter to the sacrilegious
duke of Somerset got it yielded?,) that there should be a
celebration of the Sacrament at the burial of the dead. And
the name of the Collect standing still with such reference
thereunto, I know no reason but that we might take the
advantage, and to shew that our Church is not to be ruled

" [ἔστι yap, ἔστιν, ἐὰν θέλωμεν, κούφην
αὐτῷ γενέσθαι τὴν κόλασιν" ἄν οὖν εὐχὰς
ὑπὲρ αὐτοῦ ποιῶμεν συνεχῶς" ἂν ἐλεη-
μοσύνην διδῶμεν.----ϑ. Chrys. in Act. Ap.
cap. 9. Hom. xxi. § 3. Op. tom. ix.
p- 174, E, 175, A.]

° (In the Book of Common Prayer,
1549, after “‘the Order for the Burial
of the Dead” came ‘the Celebration
of the Holy Communion, where there
is a burial of the Dead,’’ in which this
is the Collect: and 1 Thess. iv. 13—18,
and John vi. 37—39, (which are alluded
to in the Collect,) are the Epistle and
Gospel. ]

P [Calvin does not speak specially
of the burial service, but of the com-

memoration of the departed at the
Communion; he says: Audio recitari
istic in ccene celebratione oratio-
nem pro defunctis: neque vero hoe
ad purgatorii papistici approbationem
referri satis scio. Neque etiam me
latet proferri posse antiquum ritum
mentionis defunctorum faciende, ut
eo modo communio fidelium omnium
in unum corpus conjunctorum declare-
tur... illa vero defunctorum comme-
moratio que ipsorum venerationem
vel commendationem conjunctam habet

. assumentum est, quod in ccena
Domini nullo modo ferendum est.—
J. Calvinus Protectori Angliz, Oct. 22,
1548, Calyini Epistole, p. 42.]

ON THE OFFICE FOR THE BURIAL OF THE DEAD. {7}

by Calvin, use the old custom still, and after the burial of
any man, go to the Sacrament. Sure it was the ancient
order of ail Christians so to do, Concil. Carthag. ii. can. 294;
Aug. in Ench., cap. 110". Whether it were to confirm
Christians the better in hope of our certain resurrection
| after death signified by that Sacrament, or to offer up the
sacrifice of the Church unto God, to apply the effect of
Christ’s sacrifice unto the party deceased for his resur-
rection again at the last day, and receiving his perfect
|consummation both of soul and body in the kingdom of
| heaven, as in the prayer before; which but for the virtue
| of Christ’s death, nor he that is dead, nor he that is alive
| can have any hope to enjoy.

Funeral banquets, and the dole then used to be given
to the poor.

Besides the devout performance of these exequies with
|the solemn recital of psalms and prayers and lessons here
ordered, there is a custom among men to give some moderate
“banquet at home unto those that accompany the corpse to
|the grave. A custom taken from the Jews, as they took it
| from natural reason; it being a comfort of them whose minds
through natural affection use to be pensive at such a time.
And in reference to this spake the prophet, Jer. xvi. 7,
that God would so grieve and vex the people, as men should
not give them the cup of consolation for their father or for
their mother; that it should not be with them as in peace-
able times with others, who bringing their ancestors unto
jthe grave with weeping eyes, have notwithstanding means
wherewith to comfort themselves with the society of the
living, as Solomon said, Prov. xxxi. 6, “Give wine unto
|them that have grief of heart.” And hereupon arose funeral

| [Ut sacramenta altaris non nisi a
| jejunis hominibus celebrentur, excepto
| uno die anniversario, quo Cena Domini
}celebratur. Nam, si aliquorum, po-
\meridiano tempore defunctorum, sive
|episcoporum sive clericorum, sive cx-
jterorum, commendatio facienda est,
solis orationibus fiat, si illi qui faciunt
τι pransi inveniantur.—Cone. Carth.

pecs (A.D. 397.) can. 29. Concilia,

tom. ii. col. 1403, Ὁ, E.]

τ [ Neque negandum est defunctorum
animas pietate suorum viventium re-
levari, cum pro illis sacrificium media-
toris offertur vel eleemosynz in eccle-
sie fiunt. Sed eis hee prosunt, qui,
cum viverent, ut hec 510] postea possent
prodesse, meruerunt.—S. Aug. Enchi-
ridion, cap. 110. § 29. Op. tom. vi.
col. 238, A.}

FIRST
SERIES.

Funeral
banquets.

First

SERIES.

Funeral
doles to the
poor.

172 NOTES ON THE BOOK OF COMMON PRAYER,

sermons, that not only the living might be instructed, but
the pensive, whom it concerned most, might have words of
comfort ministered unto them.

There is another custom of giving alms to the poor at the
times of funerals whereof Tertullian maketh mentions, and
other ancient authors, calling such feasts of the poor Agapa,
Love-feasts.
in Matth.': Cur post mortem tuorum pauperes convocas? And

so Paulinus, in Epitaph. ad Pammachium de morte uxoris®, —
commends his devotion for bestowing such large alms upon —
And 5. Chrysostom again, Hom, 21, _
in Acta*: Licet nobis si voluerimus lenius illi (defuncto) suppli-—
cium facere, si preces apud Deum pro illo faciamus, si eleemo-—

the poor at that time.

synam demus.

[ON THE PSALTER. |

De Psalmis David.

δ. Chrysostomus, Homil. 6, de Penitent.3, querit et admi-

ratur, quare pre ceteris V. Test. Novique scriptis librum

Psalmorum David Christiani omnes sic adamarent, atque hune —

solum ore versari voluerunt. Ecclesiis, inquit, pernoctantibus
primus et medius et novissimus est David, diluculo queruntur

hymnorum modulationes, et primus, et medius, et novissimus

est David. Si pompe in funeralibus defunctorum, primus et me-
dius et novissimus est. In monasteriis sanctis choris angeli-
carum acierum et primus et medius et.novissimus David. In
cenobis virginum Mariam imitantium et primus et medius et
novissimus David est, &c. &c.

And it is more plain in 8. Chrys., Homil. 32 —

* [....pro cujus spiritu postulas,
pro qua oblationes annuas reddis. Sta-
bis ergo ante Deum cum tot uxoribus
quot in oratione commemoras? et
offeres pro duabus? et commendatis
illos duas per sacerdotem . .. et ascen-
det sacrificium tuum libera fronte.—
De Exhort. Cast., c. 1. p. 528, D. 524,
A; see also De Monog., c. 10. p. 531,
and De Corona, c. 3. p. 102, A. Of
what was thus offered for the celebra-
tion of the Holy Eucharist, the re-
mainder was (probably) eaten by the
communicants. |

* [μᾶλλον δὲ τί μετὰ ταῦτα πένητας

καλεῖς ; καὶ παρακαλεῖς ἱερέας εὔξασθαι.
—S. Chrys. in Matt. cap. ix. Hom. xxxi.
(al. xxxii.) Op. tom. vii. p. 361, E.]

ἃ (Paulinus, Epist. 13. ad Pamma-
chium de Morte Uxoris, § 11. Op. col.
72.]

x [See above, p. 170, note u.]

¥ [This homily is only found in
Latin, and is rejected by the editors of
Chrysostom. See the Bened. Pref. Op.
S. Chrys., tom. ii. p, 277.
sage is found in the Latin, Op. S.
Chrys., tom. vy. fol. 55, Εἰ, F, G. Paris,
1546. ]

The pas-

|retro per totam concionem.

| downi.”

v. 9. Who will lead me. |

and came thence again.”
Ibid. into the strong citie.|

τ [5, Hieron., Epist. eviii., ad Eu-
stochium (Epitaphium Paulz matris),
§ 19. Op. tom. i. col. 706, B, C. He
Wiis speaking of the religious societies
established by Paula at Bethle-
hem. j

a (Bp. Andrewes, Serm. xvii. of the
Resurrection, (p. 567, ed. fol.) Works,
vol. iii. p. 66. }

> [Speaking of the brazen laver and
the washing in it: Externa illa lotio
symbolum erat puritatis et innocentiz
illius quam singulos, quotquot ingre-
Jdiebantur tabernaculum Domini, in
jcorde offerre oportebat: ad hune so-
Nlennem ritum propheta alludens, La-
jvabo, &c. (Ps. xxvi. 6.)—Godwin, Sy-
mopsis Antiquitatum Hebraicarum, p.
184. Oxon. 1616. ]
¢ [On the Deluge he says: Ita ex-
\piatus lustratusque aquis est orbis ter-
jrarum.—Johan. Cluveri Stormari, His-
jtoriarum totius mundi Epitome, Lugd.
\Bat. 1631. ]
| ἀ [The editor has not been able to

{
ἱ

ON THE PSALTER,

173

S. Hieron. in Epitaph. Paule, cap. 10%. Mane, hora tertia
sexta, nona, vespere, noctis medio per ordinem Psalterium
cantabant, nec licebat cuiquam |sororum] ignorare Psalmos.

Ps. xvi. 11. Thou shalt not leave my soul in hell, neither
shalt Thou suffer Thy Holy One to see corruption. |
both which Christ returned.” Vide Ep. Wint., p. 569%.

Ps. xxvi. 6. I will wash my hands in innocency, δ 6.1] Godw.,
in Antiq. Judaicis, fol. 34°; Cluver., Hist., p. 5. 1. 67°; Men-
|doz., in Reg., p. 3994, a. 406, &c.; et p. 447; et tom. 11. p.
1426 et 434; Wint. Con., p. 17°, et p. 221, et p. 7448, οἱ

“ From

Ps. xlviii. 8. So that he must let that alone for ever.) “No
habeas corpus from death ; no habeas animam out of hell; you
must let that alone for ever.” Luc. xvi. 26°.

Ps. Ix. 8. Over Edom will I cast out my shoe.)
| (after the Hebrew phrase,) set his foot upon it and trod it

“Thats;

| “Over Edom, strong as it was,
yet David cast his shoe...and Bozra, as impregnable a
hold, as it was holden, yet David wonne it; was led into it,
A type of Christ’s treading upon
death, triumphing over hell. Wint. 569*.

The whole country of Edom

identify the passages referred to in
Mendoza. |

e {A man may hear a story, and
never wash his hands; but a mystery
requireth both the hands and heart to
be clean, that shall deal with it—Bp.
Audrewes, Serm. iii. of the Nativity,
(p. 17, ed. fol.) Works, vol. i. p. 32.]

f [...mysteries... our hands are
to be clean washed, yet we offer to
touch them.—lIbid. (p. 22, ed. fol.) p.
43

εἰ {In innocency, that is, in steadfast
purpose of keeping ourselves clean.—
Id., Sermon xiii. of the Sending of the
Holy Ghost, (p. 744, ed. fol.) Works,
vol. iii, p. 359. The sermon is on
Christ’s coming ‘‘ by water and
blood.”’ 1

» [See above, p. 80, note q.

" [These words are Bp. Andrewes’,
being part of the next extract. ]

k (Id. Sermon xvii. on the Resur-
rection, (p. 569, ed. fol.) Works, vol.
ii. p. 66.]

First

SERIES.

First

SERIES.

174 NOTES ON THE BOOK OF COMMON PRAYER,

was known and called by the name of Uz, that is, of strength,
and Bozra was the strongest hold of that country. ‘They
write, it was environed with huge high rocks on all sides ;
only one cleft to come to it by; and when you were in, there
you must perish, no getting out again. For all the world
like to hell, as Abraham describes it to him that was in it.
Lue. xvi. 26'. [. ..] Edom here setteth before us the king-
dom of darkness, and of the strong city, even hell itself.”

Ps. Ixxiii. 9, 10. In the hand of the Lord there is a cup, δ.
“ We find (1 Cor. x. 21) calix demoniorum. The devil hath a
cup. Adam must needs be sipping of it; eritis sicut Dei,
went down sweetly, but poisoned him; turned his nature
quite. For Adam was by God planted a natural vine, but
by the cup degenerated into a wild strange vine, which
instead of good grapes brought forth dabruscas ... grapes of
gall and bitter clusters... by which is meant the fruit of our
[deadly] sins. But as it is Esay v., where God planted this
vine first, He made a wine-press in it. So the grapes that
came of this strange vine were cut and cast into the press ;
thereof came a deadly wine, (the cup and wine whereof the
Psalmist here speaketh,) and the sinners of the earth are to
drink it, dregs and all; the cup of God’s wrath: these sinners
were our fathers and we. It came to bibite ex hoc omnes.
They and we were to drink of it all, one after another, Ὁ
round. And good reason, to drink as we had brewed; to _
drink the fruit of our own inventions, the fruit of our own |
words and works which we had brought forth.

* About the cup went; all strained at it; at last to Christ
it came. He was none of the ungodly, or sinners, but was
found among them; and by His good will He would have had
it pass by Him, transeat a Me caliz iste. Yet rather than we,
than any of us, should take it, (it would be our bane, He
knew,) He took it; off it went, dregs and all, in His Passion,
So here is Christus in torculari right. Alas, the myrrh they
gave Him at the beginning, the vinegar they gave Him at
the end of His Passion, were but poor resemblances of this
cup, such as they were. This another manner of draught ;
and we know it cast Him into so unnatural a sweat of blood

1 [This is extracted with slight alterations from the same sermon, p. 65.]

ON THE PSALTER. 175

jall over, as if He had been wrung and crushed in a wine-
press, it could not have been more.

“Out of which wine so pressed out of Him, came another
cup; the wine was red, the cup of the New Testament in His
blood. So our cup did Christ drink, that we might drink of
His; He the cup of wrath, that we the cup of blessing: set
first before God, as a libamen, at the sight or scent whereof,
|He smelleth a savour of rose, and is appeased: after, reached
ἴο us (in the Eucharist both) as a sovereign restorative, to
jrecover us of the devil’s poison, (for more or less we are ever
jsupping at the caliz demoniorum; and but for this cup of
\Christ’s blood, should be put to sup at the cup of God’s
wrath,) no way but this to cure us of the one, and to pre-
serve us from the other.” Wint. 572™.

5 xci. 4, Ὁ:

See a large discourse upon these three verses in Sir Th.
(More’s 2nd book of Comfort in Tribulation, cap. 11—17".
Es ον Ὁ 10.4 °°" Vide Ps. 1x.'8; 9°.

Ps. exxxii. 6.7] Vide the Christian Directory, p. 210°.

Ps. exxxvii. 7.] ‘The Edomites were the wickedest people
jander the sun; if there were any devils upon earth it was
they, and if the devil of any country, he would choose to be
hn Edomite. No place on earth that resembled hell nearer,
For all that nought was. The Edomites were of the posterity
bf Esau; the Jews and they came out of two brethren. So
chey were the nearest akin to the Jews of all nations, and so
should have been their best friends. But the grief was Edom
jvas the elder, and the Jews coming of the younger brother
aad enlarged their border, got them a better seat and
sountry by far than the Edomites had. Hence grew envy ;
pnd an enemy out of envy is ever the worst: so were they,
che most cankered enemies that Israel had.

“ For they were ready to do them all the mischief they could

} ™ (Ibid., pp. 71, 72, slightly al-
jered. |
} ™ [Sir T. More’s Works, pp. 1179—
1211.)

} ° [See above, pp. 173, 174.]

ΤΡ [ Parsons’ Christian Directory, lib.
}. part 1. chap. 4. consid. 2. ὃ 4. on the
lace appointed for the birth of Christ:
‘being desirous to know where He

should be born, saith, I will not, &c.
And then the mystery being revealed
unto him, he saith presently, Behold
we have heard of it now in Ephrata (or
Bethlehem), &c., and to shew how he
reverenced it for that cause, he addeth
immediately, We will adore the place
where His feet have stood,’’ &c. ]

First

SERIEs.

176 NOTES ON THE BOOK OF COMMON PRAYER.

First invent, all they were able to do themselves, and what they
SERIES. Were not able, yet to shew their good-will for it they set on
others. And when they had won Jerusalem they said, Down
with it. Cruel enemies; no less would serve them. And
when it was on the ground, they insulted over it without
measure. (Remember the children of Edom;) this is right

the devil’s property, guarto modo.”?. Wint. 5694,

MISCELLANEA’,

Deimmu- Conc. Tolet. ΤΥ. can. 465. Precipiente Domino nostro Sis-

eee senando Rege id constituit sanctum concilium, ut omnes ingenui
clerici pro officit Religionis ab omni publica indictione atque
labore habeantur immunes, ut liberi Deo serviant.

Quod’pres- | Conc. Hispal. II. can. 5'. Relatum est nobis de quibusdam
et clericis, quorum unus ad presbyterium, duo ad Levitarum
dinare. ministerium sacrarentur, Episcopus oculorum dolore detentus
fertur manum suam supra eos imposuisse tantum, et presbyter
guidam illis contra ecclesiasticum ordinem benedictionem de-
disse. Qui licet propter tantam audaciam poterat accusatus
damnari, si adhue viveret : tamen quia jam ille examini Divino
relictus, humano judicio accusari non potest, hi qui supersunt,
gradum sacerdoti vel Levitici ordinis, quem perverse -adepti
sunt, amittant.

De nomine Misse, ejus origine, usu, appropriatione varia
lege Mald. de Sacr., p. 336.

4 {Bp. Andrewes, ubi supra, Works, words of the canon are, Domino, atque

vol. iii. pp. 64, 65.] excellentissimo Sissenando, &c.]

τ [These notes are written on a fly- * (Cone. Hispalense II. (A.D. 619.)
leaf at the end of the Common Prayer- οδη. 5. Concilia, tom. vi. col. 1405, A,
book. ] B.] j

" (Cone. Tolet. IV. (A.D. 633.) can. ἃ (Maldonatus, de Sacramentis, de

47. Conc., tom. vi. col. 1463, B. The Eucharistia, col. 227, E—230, E.)

NOTES AND COLLECTIONS

AN INTERLEAVED

BOOK OF COMMON PRAYER,

PRINTED A.D. 1638.

CCSIN. N

On the Act for the Uniformity of Common Prayer, §c.

Uniformitie.| Quod ad formulam precum et rituum Eccle-
siasticorum attinet valde probo ut certa illa extet, a qua pastoribus
| discedere in functione sua non liceat, tam ut consulatur quorun-
|dam simplicitati et imperitie, quam ut certius ita constet om-
jnium inter se ecclesiarum consensus; postremo ut obviam detur
| desultorie quorundam levitati, qui novationes quasdam affectant,
juti eo pertinere catechismum ipsum dixi. Sic wgitur statum esse
|catechismum oportet, statam Sacramentorum administrationem,
|publicam item precum formulam. Calv., Ep. 87. ad Protect.
| Anglia, 1548+.

| Antequam Libris de Religione tribuatur auctoritas, hec Regula
jsequenda est, sacerdotum hujus ret primam curationem esse, ut
|vera a falsis discernant ; postremam senatus et ipsius adeo prin-
jcipes. Porro que in ea re illegitime decreta sunt, retractanda
esse. In causa religionis nihil transit in rem judicatam, quod
|\preter hance regulam actum sit. Airod.® Quare data est
primum cura selectis episcopis ut librum hune Liturgicum
|emendarent, deinde ad senatum et principem ut illum auctoritate
| publica et penis propositis stabilirent, allatus est.

Refuse to use, &c.| Hoc ideo dicitur quia si absens fuertt a
sua parochia, vel infirmus, vel alia rationabili de causa impeditus
non incurrit penam sequentem. Linw. de Const. x. st sponte®.

Wilfully and obstinately, &c.| ‘Nam tales impediunt finem
quem legislator intendit. Ubi tamen non voluntarie nec contempti-
| biliter, sed ex causa rationabili aliquis transgreditur” preceptum
\legis, penam subscriptam non incurrit. Linw. de Const. x. οὗ-

| « [Calvini Epist. Protectori Angliz.
}Epist. et Respons. p. 41. ed. Amst.
11667. ]

| » [P. Afrodius, Decretorum libri vi.
lib. 1, tit. 2, de fide et religione, 6, 12.
| pp. 17,18. The words cited are the
\heading and the last words of the
| chapter slightly modified. ]

| © [Lyndwood, Provinciale Anglica-

num, lib. i. tit. 2. De Constitutionibus,
p. 18, note c, on the words, ‘si sponte
circa hoc fuerint negligentes.’ In this
and the other extracts, the words which
speak of a bishop, are altered so as
to apply to this case, 6. g. ‘parochia’
for ‘diocesi,’ and ‘poenam sequentem’
for ‘hane poenam,’ and in other respects
the expressions are modified.] ,

N2

SEconD

SERIES.

SEconp
SeRIgEs.

180

NOTES ON THE BOOK OF COMMON PRAYER.

servari®, Item, si non voluntarie aut scienter, sed potius ex
quadam desidia et in consideratione quod erat agendum aliquis
omiserit, tune non videtur proprie contemnere legem, sed potius
negligere. Modicum tamen distat in hoc contemnere et negligere.
Linw., id. y. neglexerit®.

Private Chappels or Oratories.| Qua ideo populo patere
debent. Nam aliter quomodo coercebuntur sacra illegitima, si
sint tantum domestica? Legitima ut prosint ad imitationem, et —
ne sub obtentu orationis fiant scelerata conventicula, tbi esse
oportet ubi frequentari possint, et omnibus pateant. Airodit.

Shall lose and forfeit, &c.| Et sic ista lex penalis est, vide-
licet pene jam late. . . et nota quod utiliter adjicitur poena,
quia alias lex nisi sit peenalis modicam utilitatem adfert....—
Unde imperfecta dicitur lex que peenam contravenientibus non
tmponit. Linw.&

Or by other open words declare or speak anything in the de-
rogation, &c.| Qui antiqua, legitima, atque ordinaria sacra
audet in controversiam et contemptum adducere, non audiendus,
nist periculo capitis. AXrodi, 1. 1. c. 22. de τοῦ. judicat.*....
In hoe enim crimine, non solum levitatis est culpa, verum etiam
quedam contagio sceleris. Cicero pro Sylla‘.... Apud Locros
(qua urbs in Italia justissime omnium regebatur, inquit Plato in:
Timeo*) lege a Zaleuco lata’, Qui adversus instituta majorum,
legesque communi usu approbatas novarum rerum auctor esse
vellet, ei laqueus peroranti proponatur, ni persuadeat. Quibus
equidem rationibus atque conditionibus si nos presertim hoc tem=
pore uteremur (quo is demum nihil scire et illiberalis esse dicitur,
cui non placent absurdissima queque, modo recentissima) non ita
plane res incerte essent ac turbulente, neque tam multi multarum
partium, factionum, opinionum auctores essent ; cum suo saltem

@ [Id. ibid., p. 11, note c. Lynd-
wood’s words are, .. . transgreditur
canonem, &c. non peccat mortaliter. |

6 [Id. ibid., p. 15, note τ.

f [ Hrodius, rerum ab omni antiqui-
tate judicatarum Pandecta, lib. i. tit. 2.
de fide et religione, c. 13, fol. 10. Paris.
1588. ]

& [Prov. Angl., ibid., p. 11, note i.
ad verba sub pena. Cosin substitutes
‘lex’ for ‘constitutio.’ ] x

h [#rodius, ibid., 6. 22. fol. 12, 18.
The words cited are the heading of the
chapter, and the rest of the note is ex-

tracted from it. ]

i [Cicero Orat. pro P. Sulla. 6. 2,
p. 168, 2.]

K [εὐνομωτάτης πόλεως τῆς ἐν Ἰταλίᾳ,
Aéxpid0s.—Plat. Tim., ο. 3. p. 20, A.]

! [ἐάν τις βούληται τῶν κειμένων νό-
μων κινεῖν, ἢ ἄλλον εἰσφέρειν νόμον,
εἰς βρόχον εἴρας τὸν τράχηλον, λεγέτω
τοῖς πολίταις περὶ αὐτοῦ... . . ἐὰν δὲ
6 προὐπάρχων δοκῇ καλῶς ἔχειν, ἢ ὅ
εἰσφερόμενος ἢ ἄδικος, τεθνάναι τὸν
κινοῦντα ἢ εἰσφέροντα νόμον, ἐπισπα-
σθέντος τοῦ Bpdxov.—Stobeus, tit. xliv.
§ 22. p. 280.]

ON THE ACT OF UNIFORMITY. 181

principes) que odio sane prosequuntur.

Upon paine and punishment.| Vide que supra notantur ad x.
Shall lose and forfeit™.

And for due execution hereof, &c.| Scilicet in executione
penarum consistunt criminum remedia; que licet bene et sancte
provisa sunt, a paucis tamen executiont mandantur, et potest esse
jratio, quia

Przlati muti de jure suo male tut,
Licet cornuti, non audent cornibus uti.—
Linw. de Consuet. c. Hujus x provisa.”

And it is ordayned &c. that all and every Justice of Oyer, &c.]
|Quia contra pacem publicam in hac re delinquitur, ideo ad Ju-
jdices seculares cause cognitio refertur. Sed nunquid etiam cleri-
jcorum delicta ad judicem secularem referenda? Responde, licet
\postulatur clericus, non tamen hic de erimine. Ecclesiastico ac-
jcusatur, sed de pace et lege publica violata. Nihil de religione
|

jagi, nihil de doctrina et disciplina ecclesiastica versari in hoc
jiudicio, crimen tantum violate legis ut in delinquentes animad-

jwertatur pena corporali, quam viris ecclesiasticis (qui puniunt
jsolum propter salutem anime penis tantum spiritualibus) infligere
mon licet. Sed quod ad clericos et sacerdotes attinet, si delinquant,
jnon ideo sacerdotes esse, ne possint legibus interrogari. Alia qui-
|\dem synodice tractanda ; et ea, veluti mysteria quedam religionis
judices seculares cognoscere non debere. Sed cum adversus Rem-
publicam, et pacem regni, in quo ipsa Ecclesia est, et adversus
communem hominum societatem, qua clerici continentur clerict,
ipsi deliquerant ; publice interesse publice in eos animadverti,
hoc est, ea formula, eo jure, et loco, quo adversus quemlibet.
" Zirodi°.

Quoties de Religione agitur, Episcopos convenit agitare.
Ceteras causas que ad ordinarios cognitores, vel ad usum publict
Wuris pertinent, audire legibus oportet, que in hune finem late
jsunt. Idem?.

Provided always, &c. that all and every Archbishop and
|Bishop, &e.] Quia in rebus ecclesiasticis, et in clericum nihil
fit invito episcopo. Airod.4 At fortasse aliquando ad veteres

.

m [See above, note g. | cap. 9. fol. 23; modified by Cosin. ]
} πα (Lyndwood, ibid., lib.i. tit. 2. ¢. 3. P [Id. ibid., fol. 23, b.]
|p. 18, note f. | 4 (Id. ibid., fol. 24, a. ]

Ὁ [/Erodius, ubi supr., lib. 1. tit. 4.

.

\periculo, ea discerent amare (colere pacem, patriamque, leges ac Srcond

SERIEs.

SrEconpD
SERIES.

[eorum. }

182 NOTES ON THE BOOK OF COMMON PRAYER.

canones revertemur, quibus, si sit Ecclesiasticum crimen, Epi-
scopus, st civile, judex cognoscit. Idem".

Having any peculiar Ecelesiasticall Jurisdiction.] Sane
equidem accidit, ut quo plus minusve apud principem aut papam
valuerunt, aut visi sunt et habiti sanctiores υἱγὶ Ecclesiastici, eo
jurisdiction’ episcoporum detraheretur vel attribueretur pluri-
mum.

Within their Jurisdiction.] Quia extra territorium sibi non
est parendum. Id., de Jurisd. om. jud. 1. fin.*

Enquire, et infra, and to punish.| Quaro, qui sunt hi ordinarit
ad quos spectat. Inquirere...? videtur quod ad solos Episcopos
vel aliorum [l. eorum] superiores hoc spectat. Nam officialis
Episcopi non inquirit de hujusmodi excessibus, nisi ad hoc habeat
commissionem in specie ab Episcopo.... Unde videtur quod is
qui inferior est officiali in jurisdictione non possit tnquirere
saltem ad hune finem, ut peccatum corrigat, vel puniat. Cut
convenit quod notatur per Hostiensem in summa extr. de accus.
Super Rube de Inquisit. §. quis possit inquirere"; πὲ dicit
quod inquirere possint hi, qui possunt corrigere, ut episcopi et
eorum superiores Archiepiscopi et Patriarcha, per hoc, ut videtur,
innuendo, quod inferiores de talibus inquirere non possunt ; dicit
tamen quod quandoque is qui non potest corrigere inquirit ad
hoc, ut superiorit denunciet, non tamen auctoritate propria, sed
superioris sui....E contra videtur quod inferiores episcopo
possunt inguirere, saltem hi qui habent ordinariam jurisdictionem,
de consuetudine, privilegio, vel de jure. Nam... illi qui possunt
corrigere crimen subditi, possunt super ejus excessu inquirere, sed
multi sunt inferiores Episcopis qui possunt corrigere (nam capi-
tulum potest corrigere crimen canonici de capitulo ... et per
consequens inquirit de criminibus canonicorum) sed illud obtinet
de consuetudine; secus tamen est de jure communi, secundum
quod solus Episcopus tanquam ordinarius cognoscit de causa
criminali..... Sic etiam ea que de consuetudine pertinent ad
Archidiaconum non sunt οἱ auferenda. Lindw., de Consuet.
x. Inquirere*.

* Id. ibid. The former words come Hostiensis Aurea Summa, lib. v. tit. de
next after the last citation. The rest Inquisitionibus. Rubrica, § 2. cole

are part of the title of the chapter. | 1309. ed. Colon. 1612. ]
§ (Id. ibid., fol. 23, b.] * [Prov. Angl., lib. i. tit. 3. de Con-_
* [This reference the editor has not suetudine, c. 1. (exterior habitus) p. 17.
found. } note a. Accommodated by Cosin.]

« [Henrici a Segusio Cardinalis

ON THE ACT OF UNIFORMITY, 183

) Inquisitionis... due sunt species, una preparatoria; alia Stconp
solennis. Preparatoria regulariter fit in genere, et sine ex- a
actione juramenti. ... Solennis vero fit cum juramento. Quod
autem hic dicitur ‘inquirant?’ potest intelligi de inquisitione
preparatoria. Quod si per hanc inquisitionem inveniatur ali-
guis contra legem deliquisse, bene potest ex hoc ulterius pro-
cedi ad ejus punitionem (prout hic sequitur) per inquisitionem
solennem, vel aliter prout de jure fuerit procedendum. Linw.,
1b. x. Inquirant’.

Chancellor.| Cui generaliter committitur causarum cognitio
per Episcopum dicitur Cancellarius, et talis officialis habet idem
auditorium cum Episcopo ipsum deputante. De Appellat. ec.
Romana in prince. lib. vi.2. Unde a tali officiali non appellatur
jad ipsum Episcopum, sed ad eum ad quem appellari debet ab
\pso Episcopo, prout legitur in eod. ὁ. Linw., de Const. x.
jvel eorum officiales*.

Ordinaries.| Nota quod hee dictio Ordinarius principa-
liter habet locum de Episcopo et aliis superioribus, qui soli
jsunt universales in suis jurisdictionibus 11, g. 1, de persona’.
\Et de jure communi solus Episcopus est Ordinarius super omnes
jsubditos suos.... Sed sunt sub eo alii Ordinarii, hi videlicet,
|guibus competit jurisdictio ordinaria de jure, privilegio, vel
lconsuetudine. Linw., de Consuet. x. Ordinariic.
Deprivation.| Sed nunquid omnes possunt ordinarii depri-
jvare? “ Die quod inferiores Episcopis de consuetudine pre-
|scripta possunt corrigere et punire correctione plana et
|simplici, scilicet quando pana non est talis, que inducit
| depositionem vel perpetuam suspensionem: quia talis correctio
|sive punitio est imprascriptibilis ab inferiori Episcopo.”
Linw., ib. χ. Inquirere*.

| Other censures.] As Suspensio, que est ab officio aut a bene-
| ficto, aut ab utroque simul, de qua re vide Linw., de Const. y.
| Suspensiones®. Lipiscopus punit in suo foro, aut jejunio, aut
|suspensione a divinis, aut exauctoratione. Airodi‘. Potuerunt

y [Ibid., p.17, note 6, The words Ὁ [Decret. pars ii. causa 11. quest.
| in parentheses are Cosin’s. | 1. c. 88. ap. Corp. Jur. Can., tom. i. ]
z [ Lib. Sext. Decretalium, lib. 11. tit. © [Lyndwood, lib. i. tit. 2. p. 16,

15. c. 3. ap. Corp. Jur. Can., tom.iii.] —_ note 1. ]
| * [Lyndwood, lib. i. tit. 2. p. 14, 4 { Ibid., lib. i. tit. 3. p. 17, note a.]

note c. His words are: Hic sumitur © Ε͵ΙΡΙ. lib; 1. π. 25 Ὁ ΤῸ poll; note
| officialis pro eo cui, &c.; the words k.]
| <dicitur cancellarius’ are inserted by f [Arodius, ubi supr., fol. 24, a. ]
Ἰ Cosin. ]

Srconp
SERIES.

An desue-
tudo in hoe
casu ex-
cusat,

184

olim Episcopi in monachos verberibus animadverte (ut Cone.
Fenetico et Aurelian. 1. continetur) in sacerdote non item.
Airodis,

Queene’s Ecclesiasticall Lawes.| Itaque non suo jure habent
ordinarti imperium in subditos, sed concesso a principibus.
fBrodi".

Shall not for the same offence, &c.] Nemo enim bis punitur
in id ipsum.

Such ornaments of the Church and of the ministers thereof
shall be reteyned, &c.] Sed quid si istud quod hic mandatur
et alibi non fuerit moribus utentium observatum, immo
quodammedo abiit in desuetudinem ; nunquid ex hoc excusentur
non servantes hane legem? vel alias peccent, et sint tanquam
legis transgressores puniendi? Videtur quod sint excusabiles ;
nam ube lex moribus utentium non approbatur, non facit reum
ejus transgressorem, sicut legitur in 4 dist. Leges. . . . Contra
tamen dicendum. Nam cum lex ἰδέα contineat preceptum, ergo
eam non servans peccat, et ut transgressor puniendus est... «
Unde nee consuetudo nec desuetudo excusare potest in hoc casu
... prasertim cum hee legis clausula ab initio ligabat, nec
tempus est modus tollende obligationis. L. Obligationum, ff. de
Act. et Oblig. 2. ὃ. placeti. Linw., de Const. x. injun-
gendo*.

NOTES ON THE BOOK OF COMMON PRAYER.

[4 Proclamation for the authorizing of an Uniformity, &c.]

This Proclamation was penned by Sir Thomas Lake, (at
that time one of the king’s principal secretaries,) with the
advice of divers bishops}.

Yet the same being now by us reduced to a settled form.]
Upon the Conference at Hampton Court, where all the ex-
ceptions that were brought against the doctrine and disci-
pline of the Church of England had been duly heard,
considered, and answered.

g [ild., boast 4c Ὁ: 6. fol. 27/7, a:
The canon referred to is the 6th of the
Council of Vannes, A. D. 461, (Con-
cilia, tom. v. col. 80, D,) repeated not
in the Council of Orleans, but of Agde,
(Concil. Agath.) A. D. 465, can. 38.
(ibid., col. 527, D.) ]

h (Id. ibid., c. 9. fol. 24, a.]

* {Tempus non est modus tollende

obligationis—Digest., lib. xliv. tit. vii.
de Obligationibus et Actionibus, Leg.
44, § 1. Placet etiam, note i. ]

κ {Proy. Angl., lib. i. tit. 2. p. 18,
note f.]

' [The proclamation was dated
March 5, (1604.) The Conference at
Hampton Court was held Jan. 14 (and
the following days) previous,

ON THE PREFACE. 185

Srconp
SERIES.

THE PREFACE.

The number and hardness of the rules called the Pie, &c.]
De Breviario Romano, si quis meam opinionem et judicium
flagitet, libere et ingenue profiteor, ita videri molestam et
difficilem versiculorum, responsorum, antiphonarum, hymnorum,
et aliarum que sequuntur orationum investigationem, ut mihi
aliquando singulas volventi paginas, mentis impetus et ardor
defervescat, priusquam ad designatum a rubrica locum per-
venire queam. Neque certe illis ulla ratione assentire potero,
gui in hac contoria et spinosa via, in istis gyris ac circum-
flexionibus, hominum ingenium et industriam acui, ac pietatem
fructuosius exerceri arbitrantur. H. Howardus, in Epist. ad
Dom. Guil. Cecilium Enchirid. precum prefixa. MS.™

And where heretofore there has been great diversity.| And
the diversity was no less in other countries than it was in
England. Socr., lib. v. cap. 22": In universam certe, et in
omnibus observationibus piarum precum, non possunt due
Ecclesie inveniri, que prorsus inter se consentiant. Idem.,
thid,°: Videtur mihi multa, modo .n his regionibus, modo in
illis consuetudinem obtinuisse.

Salisbury use.| Osmond, bishep of Salisbury, in the time
of William the Conqueror and William Rufus, first composed
that order of service in his church, (which had newly been
built by him,) and there it was daily used; being so well
approved, that afterwards it came to be used by most of the
other churches in the realm, and was a pattern followed by
many other churches abroad; from whence proceeded the
common saying of secundum usum Sarum. Baker, p. 88,
In the third year of Henry V. the order of Church Service
throughout England was changed from the use of Paul’s to
the use of Salisbury, to the great misliking of many in those
days. Baker, p.58, in the life of H. V.1 De Banachorensis et
Sarisburiensis Ecclesiarum Officiis ita judicavit H. Howardus,

.

m [This appears from the letters MS. ο [ἐμοὶ δὲ φαίνεται ὅτι ὥσπερ ἄλλα
to have been in manuscript. ‘The editor πολλὰ κατὰ χώρας συνήθειαν ἔλαβεν.----
has not been able to trace out anything Idem. ibid., p. 292.]

ΠΕΣ ΒΘΟΙΙΠΡ, 10} p [A Chronicle of the Kings οἵ Eng-
2 [καθόλου μέντοι πανταχοῦ καὶ παρὰ land, by Sir Richard Baker. William I.

πάσαις θρησκείαις τῶν εὐχῶν οὐις ἔστν Affairs of the Church in his reign, p. 28.

εὑρεῖν συμφωνόυσας ἀλλήλαις δύο ἐπὶ τὸ ~~ ed. Lond. 1730. }

αὐτὸ.----Θοοταίε5, Hist. Eccles., lib. v. 4 [Ibid., p. 177.]

cap. 22. p. 297. ]

Seconp
SERIES.

186 NOTES ON THE BOOK OF COMMON PRAYER.

in Epist. ad Dom, Gul. Cecilium™. Quam multa non obscure
superstitiosa, si non nimis ridicula, ne quid dicam gravius, vel
librariorum vitio, vel pastorum negligentia in istos libros ob-
repserint, vel me tacente ipsi lapides angulares, ipse Ecclesia-
rum columne vociferabuntur.

Now from henceforth, all the whole realm shall have but one
use.| Ne diversitas plebem huc illuc divelleret, et Ecclesiastice
unitali, cui unice studere oportet, officerct. Quin et preclarum
est quod Constantinus M., lege tulit ut uno caetu, una LEc-
clesia, Christiani omnes uterentur ; non alibi Phryges, alibi
Valentiniani, alio loco aut modo Marcionite, Paulinive, alio
orthodoxi convenient. Ko enim modo fore, ut tandem con-
suetudine loci, rituumque et supplicationum earundem, idem
sentirent universi, qui paria sequerentur. Sozomenus’.

All Priests and Deacons shall be bound to say daily the
Morning and Evening Prayer.| Et hec dictio Teneatur ne-
cessitatem importat. Linw.*

Or some urgent cause.| Puta infirmitatem. Et nota quod
debilitas non prestat tantam excusationem sicut infirmitas.
Linw., de Const. ver. nisi infirmitas®.

OF CEREMONIES.

Some, &c.... are worthy to be cut away, and clean rejected. |
And this was the rule prescribed in the decrees of the Church,
set forth by Gratian, Dist.63*. Quia sancta. Sicut scriptura
guoque divina dicit, quod Hzechias dissipavit excelsa et con-
trivit statuas, et succidit lucos, et fregit serpentem eneum,
quem fecit Moyses, {videlicet| quia illum serpentem, quem
Deus fiert jusserat, ne serpentina morte populus interiret,

[460] ipse populus colere et

τ [See above, note m. }

8 [τὸ δὲ ᾿Αρείου δόγμα, εἰ καὶ πολλοῖς
ἐν ταῖς διαλέξεσιν ἐσπουδάζετο οὔπω εἰς
5) 4 » “~ >
ἴδιον διεκέκριτο λαὸν, ἢ ὄνομα τοῦ εὐρόν-

βὰν Η͂ , e > ,

TOS’ ἀλλὰ πᾶντες apa ἐκκλησίαζον καὶ
ἐκοινώνουν ; πλὴν Navatiavav καὶ τῶν
ἐπικαλουμένων Φρυγῶν, Οὐλεντινῶν τε
καὶ Μαρκιονιστῶν καὶ Παυλιανῶν, καὶ
εἴτινες ἕτεροι ἑτέρας ἤδη nopnuevas aipe~
σεις ἐπλήρουν" κατὰ τούτων δὲ πάντων
νόμον θέμενος 6 Βασίλευς προσέταξεν
3 A A

ἀφαιρεθῆναι αὐτῶν τοὺς εὐκτηρίους ot-

venerart [eum] ceperat; et

kous, καὶ ταῖς ἐκκλησίαις συνάπτεσθαι,
καὶ μήτε ἐν οἰκίαις ἰδιωτῶν, μήτε δημο-
σίᾳ ἐκκλησιάζειν" κάλλιον δὲ τῇ καθόλου
ἐκκλησίᾳ κοινωνεῖν εἰσηγεῖτο καὶ εἰς
ταύτην συνιέναι συνεβούλευσε.---ὅο2Ζο-
men. Hist. Eccl., lib. ii. cap. 82. Ρ.90.]

t [Lyndwood, Proy. Angl., lib. i.
tit. 3. De Constitutionibus, p. 6, notea,
ad verb. teneatur. |

u [Id., ibid., p. 6, note b.]

x [Decret., pars i. dist. 63. 6, 28.
Corp. Jur. Can., tom. i. ]

ON THE PREFACE, &c. 187

idcirco destruxit iste, quem jubente Deo fecerat ille. Et per
hoc magna authoritas ista est habenda in Ecclesia, ut si non-
nulli ex predecessoribus et majoribus nostris fecerunt aliqua
que illo tempore potuerunt esse sine culpa, et postea vertuntur
in errorem et superstitionem, sine tarditate aliqua, et cum
magna authoritate a posteris destruantur. So that the
Church of England used no other liberty herein, than
what was allowed both by the Scripture, and the canons
ecclesiastical then in use.

And though the keeping or omitting of a ceremony, in itself
considered, is but a small thing.| At nihil in religione tam
leve est, quo pretermisso reliqua pedetentim non negligantur,
atque in contemptum veniant. Non tamen adeo superstitiost
sumus aut ceremoniarum tenaces, quam vel fuit antiquitas
gentilis, vel sunt hodie papiste. Publius Celius, 77. Cornelius,
M. Cethegus, et Οὐ, Claudius, propter exta parum curiose ad-
mota aris, et presertim eo tempore cum bellis Romana res
publica distringeretur, sacerdotio abire jussi et coacti sunt.
Sed et Q. Sulpit. flaminio excidit, quod inter sacrificandum
apex e capite temere excidisset. Pars aliqua impietatis, in-
curia est, contemptus discipline et ordinis multo major.

Except he be... authorized thereunto.| As the Church of
England was and is, having power over her own customs
and ceremonies, to appoint and alter them, as there is just
cause given: for she prescribes not any ceremonies to other
churches, nor has she abrogated any that were instituted
by Christ, or His apostles, and were generally received by
the whole Church of God. And as for other ceremonies,
taken up either by her, or by other particular Churches,
it is not true which the Roman doctors say, That traditions
may not be changed, or abolished without the general con-
sent of the whole Church; for without any such consent,
they have changed or abolished many themselves; and such
ceremonies, as they never grew together at one time in all
places, so can they not at one time, and in all places to-
gether, be lightly abolished.

St. Austin in his time complained.| is words concerning
this matter are pregnant and plain’: Hoc nimis doleo quia

y [S. Aug. Ep. 55. ad Januarium, (aliter Ep. 119,) cap. 19. § 35. Op. tom. ii.
col, 142, D.]

SECOND

SERIES.

Srconp

SERIES,

188 NOTES ON THE BOOK OF COMMON PRAYER.

multa, que in divinis Libris saluberrime precepta sunt,
minus curantur; et tam multis prasumptionibus sic plena
sunt omnia. And again*: Quamvis ἰδέα contra fidem non
sint, tamen ipsam religionem, quam paucissimis et manifes-
tissimis celebrationum Sacramentis misericordia Dei liberam
esse voluit, servilibus oneribus ita premunt, ut tolerabilior sit
conditio Judeorum, qui elsi tempus libertatis non agnoverint,
legalibus tamen sarcinis, non humanis presumptionibus sub-
jiciuntur. 8. Aug., Ep. 119.

And he counselled, &c.| Omnia talia, &c. ubi facultas
tribuitur sine omni dubitatione resecanda existimo. Idem,
ibid.*

And here is also to be noted, that in this table, and where
any Psalms are appointed, the number is expressed after the
great English Bible.| The Bible was translated into the
Saxon tongue, for the service of God, by the commandment
of Athelstan, king of England, about the year of our Lord
930. Bak. Hist., p. 13>. But this great English Bible was
set forth in the time of King Henry VIII. by Cuthbert
Tonstall, bishop of Duresm‘’, and Nicholas Heath, bishop of
Rochester’, a° 1540, and δὴ 1541, used in all churches, in
the time of King Edward VI. And out of this Bible were
the Epistles and Gospels, and the Psalms taken that are in
this Book of Common Prayer. In the beginning of Queen
Elizabeth’s reign that Bible was reviewed, and another set
forth, which in that time was called the Bishops’ Bible.

Except there fall some Feast that has its proper.| When
the Feast-day falls upon a Sunday, it was ordered in the
Service of Sarum® that the Sunday Service should give way
to the Proper Service ordained for the Festival, except some

2 [Ibid., col. 142, E.]

aapbid-; D: |

b [Baker, Chronicle, p. 10.]

¢ [The Great Bible was first printed
in 1539. The edition of 1541 bore on
the title-page the words ‘ overseen and
perused by the commandment of the
King’s Highness, by the Right Rev.
Father in God, Cuthbert, Bp. of Dur-
ham, and Nicolas, Bp. of Rochester ;’
but there was no difference in the
text.—See Lewis’ History of the Trans-
lations of the Bible, pp. 122, sqq., and
140, 141; ed. 1739.]

4 [See Lewis, pp. 235, sqq.]

© [There was more than one Mass
said, and Mass for the Sunday might
give way to that of the Festival and yet
not be transferred, which the Sunday
Service does not appear to have been;
also the dignity of the Festival and of
the Sunday affected the practice. The
rubric is long and complicated and un-
intelligible without an acquaintance
with the many ritual phrases occurring
in io, Sarisb. Sanctorale, fol.
ὙΠ ;

ON THE TABLE OF PROPER LESSONS. 189

SECOND

peculiar Sundays only, and then the one or the other was
SERIES,

transferred to some day of the week following: vid. Rubric.
post Festum δ. Felicis in Mense Januarit.

ON THE PROPER LESSONS.

Whit-Sunday, first lesson at Evensong, Wisdom i.] Which [For Sun-
is appointed to be read, in regard of these words that are dye]
contained in that chapter, Spiritus Domini replevit orbem
terrarum, &c., which is the introit in the order of Sarum
for this festival’.

Monday in Easter-week at Morning Prayer, Exod. xvi.] For the
This lesson is appointed to be read in reference to the Sacra- pe
ment of the Eucharist, at this time of Easter generally cele- Lessons.
brated, whereof the manna was a type, and wherein the words
of the Psalmist are verified: Portas celi aperuit Dominus, et
bluit illis manna, panem celi dedit eis ; panem angelorum man-
ducavit homo. Ps. lxxviii. 25, 26. There is the lke reason for
the appointment of the first lesson at Evensong, Exod. xvi.,
concerning the water of the rock, a type of the Blood of
Christ, whereof we drink in that Sacrament, 1 Cor. x.: “ And
they all drank of the same spiritual Rock. And that Rock
was Christ.” Psalm []xxxi.16.] “And He fed them with honey
out of the stony Rock.” Good meditations these upon the
Sacrament that we receive at Easter.

Monday in Whitsun-week, Gen. xi.2] Upon Whitsun-eve
they were wont (by the order of Sarum) to say this prayer in
the Church of England: Presta quesumus Domine, ut gen-
tium facta dispersio divisione linguarum, ad unam confessionem
Tui nominis celesti munere congregetur, per Dominum nostrum,

δο.

£ [This Lesson was changed in 1662.
The Sarum Officium or Introit is, Spi-
ritus Domini replevit orbem terrarum,
alleluia; et hoc quod continet omnia
scientiam habet vocis, alleluia, alleluia,
alleluia. Then Ps. 68, Exurgat Deus,
which we use as a proper Psalm.—Mis-

And from hence was this lesson appointed to be read.

sale Sarisb. fol. ον].

& [ This is one of many prayers used
after nones on Whitsun Eve ; it begins,
Omnipotens sempiterne Deus, qui
paschale Sacramentum quinquaginta
dierum voluisti mysterio contineri ;
presta, &c.—Ibid., fol. ev. 2.]

190 NOTES ON THE BOOK OF COMMON PRAYER.

Sreconp
SERIES.

ON THE PROPER PSALMS.

Ascension-day, Psalm Ixviii."] Chosen chiefly for these
words contained in that Psalm, “Thou art gone up on high,

Thou hast led captivity captive ;

” which was one of their

verses peculiarly sung this day in the order of Sarum.

The supputation of the year of our Lord in the Church of
England'....| Dionys. Exiguus codicis canonum Ecclesiae uni-
versalis collector, annorum supputationem ab incarnato Christo

primus instituit, et paschales cyclos suos hinc orditur.

Noluit

enim (sicut antea factum erat) a calendis Januariis computare,
sed a 25 Martii, quando Dominus incarnatus est in utero
B. Virginis, propter notitiam exordi reparationis humane

conservandam.

... Beginning the 25th day of March.| Romani annum suum

auspicabantur ad calendas Januarias.

Idem faciunt hodiernt

Romani, et qui in aliis regnis pape authoritatem agnoscunt.
Ecclesia autem Anglicana sequitur supputationem antiquam a
Dionysio Exiguo inchoatam, Anno Christi 582.

The same day supposed to be the first day upon which the
world was created.| Parum inter se consentiunt, qui rationem
temporum investigatam ediderunt. Quod cum vel Dei nutu, vel
vitio vetustatis evanuit, calumnia carere debebit. Sulp. Sev.*

Mazima disceptatio est de anni tempore quo mundus con-

ditus.

Scaliger', eumque secutus Calvisius™ multis rationibus

asserunt, autumno conditum, et designant diem 26 Octobris.
Alterius opinionis Greci fuerunt qui 25 Mart. vocant ἡμέραν
, . - .
πρωτόκτιστον, et ea mundum conditum, Christum incarnatum
et crucifizum volunt. Quam hic Ecclesia Anglicana opinionem

h [ Alleluia; ascendens Christus in
altum captivam duxit captivitatem,
dedit dona hominibus, was sung after
the lection from the Acts of the Apo-
stles, which was in place of the Epistle.
—Ibid., fol. ciii. 2.]

i [This is a note at the bottom of
the Almanack for xxxix years, in the
Prayer-books before 1662; the words
which follow in the next three notes are
a continuation of them. ]

* [Sulpicius Severus, Historia Sacra,
lib. i. c. 2. Op. tom. ii. p. 8. ed. Verona,

1741. The words in the text are cited
from him. The next note is chiefly —
from Hornius’ annotation on the pas-_
sage. Sulp. Sey. Hist., Lugd. Bat.
1647.]

1 [Jos. Scaliger, opus de Emenda-
tione Temporum, lib. v. § de conditu
mundi, p. 368. ed. Genev. 1629. ]

m [Sethi Calvisii opus Chronologi-
cum. Isagoge, pars iy. c. 34, de tem-
pore mundi conditi, p. 133. ed. Fran-
cof, 1650. |

ΟΝ THE BEGINNING OF OUR ECCLESIASTICAL YEAR. 191

secuta est. Ceterum hec tam intricata sunt, ut mirum non sit
chronologos adeo in diversas sententias abire.

The day when Christ was conceived in the Virgin Mary. |
Beda", Usuardus°, Wandelbertus?, Ado%, et nonnullt alit in
martyrologiis suis ad diem 25 Mart. Idem Beda in Lib. de
Ratione Temp., cap. 28°, wbi dicit, quod perplures Ecclesia
magistri tradiderunt, 8° cal. Apr. Dominum conceptum et
passum in aquinoxio verno. Et in Comment. in Luc. super
illud, cap.18. In mense autem seato missus est angelus Gabriel
a Deo, Mensem autem sextum (ait) Martium intellige, cujus
25 die Dominus noster et conceptus, traditur et passus ;
sicut et 25 mensis Decemb. natus. In eadem sententia citatur
B. Cyrillus Alex. in Ep. ad Synod. Carthag.*, et B. Hieron."
Vide Jo. de S. Bosco* in libello de anni ratione, c. de fest. mobi-
libus. Eandem etiam opinionem tenent Gul. Durant. in Ra-
tionali Divin. 1. vi. c. 77. n. 287, ef c. 86. n. 112. 1. vu. ὁ. 9.
n. 3; Tho. Aq. super Joan. ὁ. ii. 1. 3. in illa verba 46
annis® ; Antoninus, in Chron., tit. 5. c. 7°; Platina de vit.

Pontif.4

B. Joh. Chrysostomus®, in Serm. de Nat. Joh. Bapt. circa

jinem.
die et passus est.

Martio 8 cal. Apr.

» (Bede Martyrologium viii. Ca-
lend. April., p. 352. ed. Smith.]

° [Usuardi Martyrologium, eod. die,
p. 171.]

P [Wandelberti Diaconi Martyrolo-
gium (metricum) in diem. ap. Dacherii
Spicilegium, tom. ii. p. 46. ed. 1723. ]

4 [Adonis Martyrologium in diem.
ap. Bibl. Patr. Max., tom. xvi. p. 814.
Lug. 1677. ] Ἶ

ἘΠ] τ τς viii, Kalendis Aprilis in
zequinoctio verno Dominum concep-
tum et passum.—Bedz lib. de Tem-
porum ratione, cap. 28. Op. tom. ii.
Ρ. 60. ]

s [Mensem autem sextum Martium
intellige, cujus vicesimo et quinto die
Dominus noster et conceptus traditur
et passus.—Id. Comm. in Lue. (ce. i.)
lib. i. cap. 3. Op. tom. v. col. 223.]

Ὁ [This reference the editor cannot
understand. |

ἃ (viii. Kal. Apr. Annunciatio Sancta
Mariz per angelum.—Martyrolog. in
Martio, opus spurium 5. Hieron. ascript.

Qua enim die (inquit) conceptus est Dominus, eadem
Eadem ipsa dies cena pura fuit (h. e. feria
sexta) in qua et luna 14? occurrit.

Conceptus est enim mense

Op. S. Hieron. tom. xi. col. 487, B.]

x [This work has not been met
with. ]

y [Crucifixus est eadem die qua
conceptus est de Virgine, scil. in sexta
feria, Kalendas Aprilis.—Durand. Ra-
tionale div. Off., lib. vi. c. 77. de die
Parasceues, ἢ. 28. p. 322.]

* (Id. ib., 6. 86. de sancto die Pasche,
ἢ. 11, p. 343, to the same effect. ]

a (Id. ib., lib. vii. ο. 9, de annuncia-
tione V. M. n. 3. p. 404.]

Ὁ [S. Thom. Aquin. Comment. sup.
Joan. cap. 2. Lectio 3. fol. 8. H. Op.
tom. xiv. Venet. 1593. ]

ὁ [Antonini Epise. Florentini Sum-
ma Historialis seu Chronica, tit.v. cap.
7. sub init. tom. i. p. 319. Lugd. 1586.]

4 [ Platina de Vitis Pontif. Rom. p. 3.
In a life of Christ, with which the
work begins. |

e [{Serm. in Luc. i. de Nat. Joh. Bapt.
S. Chrys. ascript. Latine tantum extat.
—Op. 8. Chrysost. Latine, tom. ii. fol.
274, M. ed. Par. 1546.]

SECOND

SERIES,

ΘΈΘΟΝΌ

ΒΘΈΚΙΕΒ.

193 NOTES ON THE BOOK OF COMMON PRAYER.

Supposed to be the first day.| {Molanus in additionibus ad
Usuardi Martyrolog. p. 44. 25 Martiti Annuncratio Domr-
nica. Kodem die genesis mundi, immolatio Isaaci, et transi-
tus Israel per mare Rubrum*.) |

CALENDARIUM.

De Commemorationibus et diebus Anniversariis Martyrum et
Confessorum.

De confessoribus in vinculis et carcere mortuis in hune
modum suo clero absens scribit Cyprianus, patrum Latinorum
post Tertullianum antiquissimus; Epist. 37%; Dies eorun,
quibus excedunt, annotate, ut commemorationes eorum inter
memorias martyrum celebrare possimus. Et Epist. 34"; De
Laurentino et Ignatio, qui palmas a Domino, et coronas
illustri passione meruerunt, sacrificia (i.e. gratiarum actiones)
[pro ws| semper offerimus, quoties, martyrum passiones, et
dies anniversaria commemoratione celebramus.

Deo igitur dicebantur laudes et agebantur gratia, quod in
tanto et tam arduo certamine vires eis, et tandem gloriosam
victoriam largitus est. Hine Augustinus, lib. xxii. de C. ἢ).
cap. 10... . . “ Uni Deo et martyrum et nostro sacrificium
(laudis) immolamus: ad quod sacrificium sicut homines Dei,
qui mundum in Ejus confessione vicerunt, suo loco et ordine
nominantur, non tamen a sacerdote invocantur.” Atque huc
verba canonis Romani pertinebant, ‘ Communicantes et me-
moriam venerantes imprimis gloriose Virginis Marie, Ge-
netricis Dei et Domini nostri Jesu Christi, sed et beatorum
apostolorum et martyrum Tuorum Petri, Pauli, &c.’’*

Inde erat, quod in Ecclesia antiqua diaconus τὰ δίπτυχα,
hoc est, sacras tabulas quibus defunctorum martyrum, aposto- |

f [This note is one of the first series,
in which it was omitted by mistake —
Molanus in Usuardi Martyr. Mar. 25,
(Apol. 44. ed. Antw. 1583.) ubi supra,
p- 174. ]

& (S.Cyprian., Ep. xxxii. p. 50. ed.
Ben. Ep. xii. p. 27. Fell. ]

h [Id., Ep. xxxiv. p. 47. ed. Ben.
Ep. xxxix. p. 77. Fell. The words
(i.e. gratiarum actiones) are the writer’s
explanation. ]

i (S. Aug. de Civitate Dei, lib. xxii.
c. 10. Op. tom. vii. col. 674, A. The ~
words ‘sacrificium immolamus’ are _
omitted in the Benedictine edition as
not being in the MSS., the word sa~
crificamur having occurred just before ;
the word laudis is added by the writer,
from whom (as it seems) this is ex-
tracted. |

ΚΓ Missale Romanum,Canon Misse. ]

ON THE KALENDAR. 193

lorum, confessorum, episcoporum, et sanctorum in fide Christi
mortuorum catalogus continebatur, clara voce coram omni
cetu fidelium legebat, ut eorum memoria celebraretur, et gra-
tiarum actiones Deo fierent pro illorum feliei excessu.

Episcopis imprimis post apostolos et martyres ille com-
petebat honos, ut postguam rebus humanis essent exempti
nomina eorum diptychis inscriberentur, et ex tis recitarentur.
Et hinc inter Grecos et Latinos sub finem secult quinti enatum
schisma acerbum et molesitum, eo quod Romani Episcopi e sacris
diptychis eradi omnino vellent nomen Acacit Constantinopo-
litani Episcopi, qui communionem Petri Mongi Alexandrint
Patriarche heresin dissimulantis, per errorem et tmpruden-
tiam admisisset, quamvis Catholicam doctrinam ipse semper
amplexus esset: Constantinopolitani vero, ad existimationem
decessoris sui, quem orthodoxum novissent, tuendam, invitis
Romanis retinerent. Et hoc primum fuit inter Latinos et
Grecos, quod in nervum erupit, schisma, C.'

JANUARY.

21. Agnes™.| This virgin was a Roman of a noble family
there, professing the ancient Christian religion. A person of
so much outward beauty, besides her inward virtues, that the
preetor’s son, an eminent gentleman in the city of Rome,
albeit he was a pagan, and a persecutor of the Christians,
fell in love with her, and desired her in marriage. Where-
unto she refusing to consent, he took so great an indignation
| against her, that first he got her to be cailed into question

| for her religion, and then cast into prison; where continuing

constant, he procured her to be condemned to the fire, and
there to be burnt alive. But when the fire had, by God’s
| will, no power over her, she was slayed with the sword, and
|} had her head cut off. This was done in the tenth general
persecution under the emperor Diocletian, A®° D™ 306. 12
}Calend. Febr. About 550 years after, Baldrick, the bishop
jof Utrecht in Holland, being then at Rome, brought some
|of her relics home with him, and put them in a shrine (for

1 [This paragraph, ‘Episcopis im- ὃ xlv. Helmstadt. 1644. J
} prinis,’ &c. is an extract from Geor. m [See the Bolland sts in diem; Acta
| Calixtus’ Evercitatio de Sacrificio Christi Sanctorum, Jan., tom. ii. p. 356.]
semel in cruce oblato et initerabili.

COSIN. ra)

SECOND
SERIES.

τ ---- --ο

Seconp

Series

194 NOTES ON THE BOOK OF COMMON PRAYER.

such was the fashion and superstition of those times) within
his own church; where this day of her martyrdom, and the
4th day of September for her translation, were appointed to
be observed festival, A° D™ 966.

But John Beleth" tells us another tale of the occasion
which they took at Rome, to make this day a festival there,
(Beleth, de Offic. Div., cap. 75,) for he says, there was a mira-
culous vision seen at her tomb, which, after him Antoninus
describeth in this manner, (Tit. viii. cap. 1. § 39°,) telling us,
that eight days after the death of this virgin martyr, her
parents going to lament and pray at her tomb, where they
continued watching all night long, there appeared unto them
a vision of a choir of virgins, arrayed with most glittering
and glorious garments; among whom they saw their own
daughter so likewise apparelled, and a lamb as white as the
driven snow standing by her, (which is the reason that the
painters picture her now with a lamb at her side); and there-
upon the Roman ladies went every year (as now they do) to
offer and present her this day, the two best and purest white
lambs that they could find or procure to be sent them. These
they offer at St. Agnes’ altar (as they call it), and from thence
the pope hath taken order, to have them put in the choicest
pasture about the city, till the time of sheep-shearing come,
at which season they are clipped, and their wool is hallowed,
whereof a fine white cloth is spun and woven, and conse-
crated every year by the pope himself, for the palls which he
useth to send unto every new archbishop: and dearly does
every such archbishop pay for it; for until they have pur-
chased it, they must not by the pope’s law exercise any ec-
clesiastical jurisdiction. For the better knowledge of these
palls, (which were formerly so costly here in England, when
the popes bore the sway there,) what they are, and what ori-
ginal they had, I thought it not amiss to declare here all the
whole story, such a one as it is.

n [Ejus autem solennitas celebrari
ccepta est propter quoddam miraculum
quod octavo die suis cont git parentibus,
ad ejus tumuluin lamentantibus.—
Joan. Beleth, Divinorum Officiorum
Explicatio, cap. ]xxv. ad cale. Durandi
Rat. Div. Off Lugd. 1574. ]

° [Cum vero octavo die parentes ejus

juxta tumulum ipsius vigilarent orando,
viderunt chorum virginum, fulgidis ves-
tibus radiantem, inter quas viderunt
beatam Agnetem simili veste fulgen-
tem, et a dextris ejus agnum nive can-
didiorem.—Antonini Archiep. Florent.
Summa historialis, tit. viii. cap. 1. ὃ 59.
tom. i. p. 555. Lugd, 1586.]

ON THE KALENDAR. 195

SEconD
SERIES.

There is mention made of this vision in the sermons attri-
buted to St. Ambrose, Serm. 90”. But that collection of his
sermons is censured by Erasmus‘, to be a supposititious
work; and by Baronius’ himself, to be of a very doubtful

credit.

25. Annunc. of Mary.]

ipsa nascituri. Hoc igitur di

admirandamque illam incarna
ritu Sancto, S. Luc. 1.

|PRASTITIT, ET

XVI.
Vv
Χ

22.
20.

24, XITT.

26, If.

jin hac tabula, et Dominica seg

28. XVIII.
29. VII.

P [ Igitur dum parentes sanctz ἃ ρθε
assiduis pernoctationibus vigilarent ad
sepulcrum ejus, vident in medio noctis
ilentio exercitum virginum,... inter
quas etiam vident beatissimum Agnem
jsimiliter fulgentem, et ad dexteram
ejus agnum stantem.—FEpist. ad sacras
\virgines (ap. edd. vett. Serm. xe.) ὃ 16.
opus spurium inter Op. S. Ambros.
tom. ii. in Append. col. 483, E. |

| 4 [Tertius hic tomus exhibebit ora-
tiones, epistolas et conciones ad popu-
jlum breves, quas supposititias esse

ΤΠ 27. X. Utilitas hujus tabule hec est.
mumerum luna currit, sive prima, et consimilem numerum sume

MARCH.

Angelus Gabriel in oppido Na-
areth nunciat B. Virgini Marie incarnationem Mlessie ex

e conceptus est Jesus CuRistTus

Dominus noster in utero B. Virginis, adumbrante, operante,

tionis actionem perficiente Spi-

27. Initium Regis Caroli, A.D. 1625.] Qui TANTA BONA
TANTA MALA PERTULIT*.

φ. Annun. Dominica; Miss, Sarum‘.

Vide per quem

uenti erit Pascha: quod si idem

umerus super Dominicam evenerit, ad sequentem transibis.

nihil addubito.—Erasmi Rotod. Prefat.
in tert. tom. Op. S.Ambros. Basil. 1527,
&c. |

τ [Hee ibi: sed perperam Ambrosii
nomine consignata.—Baronii Annales
Ecclesiast. ad ann. 324. n. 207.)

5.8. Aug. Epist. 220, ad Bonifa-
cium, ὃ 8. Op. tom. ii. col. 814, Ε΄. See
the whole passage cited below, page 219,
note. |

τ [ Annunciatio Dominica is the name
of the day in the Kalendar of the
Sarum Missal. ]

02

196 NOTES ON THE BOOK OF COMMON PRAYER,

Seconp
Series.

XV.
IIIT.
XII.
I.

IX.
XVII.
Vi.
TT.
ΠῚῚ-
Sal.
XIX.

eA ULE.
4. Ambrose". ]

es OS

(Se
NoLCW WOON St

Ce

tica Historia de Ambrosio et Theodosio Imperatore legitur.
Apud Thessalonicam, auriga in carcere detinebatur, quod juve.
nem de stupro appellasset. Populus, cum Circensium dies ad= |
enisset, postulavit ut dimitteretur, quia celebritati et ludis
necessariam illius operam existimabant. 16 non impetrata, |
propterea quod populi favore, et variis vocibus, noxios a presi-
bidus dimitti non oportuit, sed principem consuli, Thessalo-
nicenses tantam seditionem excitarunt, ut et Bothericus ipse
totius Iilyrie prefectus, et alii plerique illustrissimi viri, in
tumultu et a furenti plebe interfecti sunt. Theodosius motus
hac indiynitate, nocentem vi eximere voluisse, magistratui vio-
lentas manus attulisse plebem; cum furori tamen, non crimini-
vindictam querit, incidit ipse in magis atrox et acerbum faci-
nus. LEtenim Alexandri Phereorum Tyranni, et Ant. Cara-
calle crudelitatem erga Alexandrinos imitatus, ac si ludos in=
staurare vellet, jussit populum invitare. Ibi indicta causa,
neque in sceleris auctores inguisitione facta, neque habito ullo
discrimine civium aut peregrinorum, honestiorum aut plebeio=-
rum, sexus vel etatis, milites armatos jubet in confertam ple- |
bem irruere, et obvium quemque lacerare et discerpere. Itaque \,
sepiem millia dicuntur hoc crudelissimo mandato cecidisse
Inter αἶα vel hoc etiam evenisse (ut in triumviratu de Aquiliis
Lilsris) ut dum quidam paterfamilias se interficiendum, et pre-

ἃ [This note was omitted by Nicholls. ]

APRIL,

Memorabile est illud quod in Ecclesias-

ON THE KALENDAR. 197

‘erea omnem pecuniam militibus objiceret, ea lege ui duo filit
rervarentur, vicariam mortem ptissimi parentis milites non ad-
nitterent, nisi simul alter e liberis moreretur ; itaque in hoc
umbiguo, quo pietas ipsa nesciebat quem peteret, trucidasse
umbos, “et patrios fadasse funere vultus.” Quis igitur hujus
riminis judex inter imperatorem et subditos ? Imo quis omnino
udex apud quem is qui solutus est legibus interrogari possit ὃ
Jane apud Episcopum, si modo vere sit Episcopus. Nam cum
Wheodosius, pro more Christianorum ad Ecclesiam veniret ;
4mbrosius Mediolanensis Episcopus occurrit, atque aditu et
‘ommunicatione sacrorum, gravissima habita oratione prohi-
mit. Neque enim hic potuisse obtendi, quod Dominus prece-
perat adversus Israelitas, qui sibi conflaverant vitulum, del-
yuerant omnes. Valuit hec animadversio que nocenti ab inno-
jentissimo et piissimo Antistite profecta est. Theodosius per
clo menses abstinuit Ecclesia, et increpationem (neque enim
jolenniter excommunicatus est) tamdiu tulit, quousque ad Nata-
δα Christi, pro foribus stans absolutionem et indulgentiam
jriminis, hac conditione interposita, impetravit, “ Si amplius
lege in posterum caveret, ut a se damnatorum supplicia, et si
\uid postea severius pronunciasset, in diem trigesimum differ-
etur, ita enim fore misericordie, aut penitentie locum. Tulere
um Theodosio Gratianus et Valentinianus. Paruit imperator
“\tque dixisse fertur, “se unum Ambrosium invenisse, qui vere
Mpiscopus esset’.”’

19. Alphage.| Archbishop of Canterbury, who was cruelly
aurdered by the Danes, (after their massacre done at Can-
jerbury, where they slew nine hundred religious persons,
jnd of the lay-people about five thousand,) for that he
jefused to charge his tenants with the great sum of money
that they imposed upon him for his ransom, They stoned
τη to death at Greenwich. Bak., p. 18”.

[A man* of a most holy and austere life; which was
jhe more admirable in him, because he was born of great
harentage, and began that course of life in his younger
ime. He was first abbot of Bath, then bishop of Win-
hester, and afterwards archbishop of Canterbury; where,

ει

] Υ [See Sozomen. Hist. Eccl., lib. vii. * [This passage in brackets is part
ἘΠῚ 25. p. 315, sqq.; Theodoret. Hist. οἵ the first series of notes, in printing
ecl., lib. v. c. 17, 18. p. 215, sqq. ] which it was omitted by mistake. ]

| © [Baker's Chronicle, p. 14.]

SECOND

SERIES.

Seconp

SERIES.

198 NOTES ON THE BOOK OF COMMON PRAYER.

a little before the Conquest, he was cruelly handled by
the Danes, he and his church at Canterbury, which they
burnt, together with the city; and when they had mur-
dered his monks, and almost all the people thereabouts,
they martyred him also, and fetched the vengeance of God!
upon them for it not long after. He was made a saint, and
allowed this day for his festival. Eadmerus in vita Anselmi’.]
25. Mark Evang.) Marcus Evangelista, interpres Petri,
Christum annunciat Alewandrie et in Alyypto, A? DY 44%,
Euseb. Idem Eusebius refert mortem Marci Evangeliste ad
A? Christi 685.
MAY. '

1. Philip and Jacob.| That is Philip and James the less,
both apostles.
Martyrium Philippi apostoli, qui apud Hierapolin Asia |
‘civitatem, dum evangelium populo nunciaret, cruci affivus lapi ,
dibus opprimitur, 419 D” 53. Euseb.>
Jacobus minor frater Domini dictus, et Jacobus justus, qui)
putatur fuisse filius Marie illius que soror matris Domini
dicebatur, et episcopus Hierosolymitanus ab apostolis consti
tutus, martyrio coronatur, A’ DY 63. Ε templi fastigio |
precipitatus dicitur, atque inter lapidandum fullonis fuste
percussus atque occisus. Euseb.¢ aliorum veterum testimoniis
rexit Eeclesiam Hierosolymitanam annis 30.
vide Josephum Antiq., lib. x. cap. 16 4,
Fratres Domini fuerunt iste Jacolus, Joses, Simon et Judas, |

¥ [Eadmerus de vitaS. Anselmi,pp.10,
1]. ad cale. Op. S. Anselmi, Paris 1721.
The passage referred to is a conversation
between Lanfrane and Anselm on the
Saints peculiar to the English Church,
about whose right to be held Saints
Lanfrane had doubts. Anselm shews
that Alphage ought to be regarded as a
martyr. | :

7 [τοῦτον δὲ Μάρκον, πρῶτον φασὶν,

ii. cap. 24. p. 82.]

Ὁ [Φίλιππον τὸν τῶν δώδεκα ἀποστό

cap. 24. p. 248.]

° [ἀναβάντες οὖν κατέβαλον τὸν δί-
καιον .... καὶ λαβών τις am αὐτῶν
εἷς τῶν γναφέων τὸ ξύλον ἐν ᾧ ἀπεπίεζε
τὰ ἱμάτια ἤνεγκε κατὰ τῆς κεφαλῆς τοῦ
δικαίου.----Η egesippus, ap. eundem. ibid

ἐπὶ τῆς Αἰγύπτου στειλάμενον, τὸ εὐαγ-
γέλιον, ὃ δὴ καὶ συνεγράψατο κηρῦξαι.---
Euseb. Hist. Eccles., lib. ii. cap. 16.
p- 65.]

δ [Νέρωνος δὲ ὄγδοον ἄγοντος τῆς
βασιλείας ἔτος, πρῶτος μετὰ Μάρκον
τὸν ᾿Απόστολον καὶ εὐαγγελιστὴν τῆς
ἐν ᾿Αλεξανδρείᾳ παροικίας. ᾿Αννιανὺς τὴν
λειτουργίαν διαδέχεται.----Τὰ., ibid., lib.

lib, ii. cap. 23. p. 80.1

4 ["Avavos... καθίζει συνέδριον Kpi=
τῶν" καὶ παραγάγων εἰς αὐτὺ τὸν ἀδελ-
pov Ἰησοῦ τοῦ λεγομένου Χριστοῦ, 1ά-
κωβον αὐτὸν καί τινας ἑτέρους, ὡς mar
ρανομησάντων κατηγορίαν moimnoduevos
παρέδωκε λευθησομένου-. -- Josephus,
Antiq. Jud., lib. xx. cap. 9, § 1. Op.
p. 976.]

ON THE KALENDAR. 199

(Matt. xin. 55; Mark vi. 3.) Natt dicuntur ab aliis* ex
Josepho Deipare Virginis sponso, qui quemadmodum credebatur
et dicebatur Salvatoris pater, ita quoque ejusdem filii, beatae
virginis privigni credebantur, et dicebantur Servatoris fratres.
Horum precipuus erat Jacobus, qui peculiariter elogio fratris
Domini cohonestatur, (Gal.i. 19.) Maritum autem et uaxora-
tum illum fuisse (sicut plerique alii fuerunt apostoli) ex irrefra-
gabili S. Pauli testimonio (1 Cor. ix. Ὁ) certissimum est.

3. Invention of the Cross], which is fetched from a story of
more credulity than certainty. “//elena Crucem imvenit; S. Amor.
in Orat. funebri Theodosii®. tsi Gelasius hance de Crucis inven-
tione listoriam palam perstringit™ ; Dist. 15. ¢. Sancta Romana.
Sed esto, idem tamen ipse Ambrosius, qui Helenam invenisse Cru-
cem scribit, adorasse negat “ quia hic Gentilis est error, et vanitas
impiorum'.” Ita Helena nobiscum est. Lllorum autem non est,
qui signum Crucis more gentilium et impiorum adorant, et χλατρέιᾳ
omnes adorandum esse docent, quod omnem veterum idololatrarum
superstitionem superat. Et tamen hic patres commemorant atque
| yactant. Quasi ullus unquam catholicus senserit, aut direrit
Crucem eodem genere cultus adorandum esse, quo Christus adoratur.

Non sum nescius cruces olim in aliquo pretio habitas esse, quia

¢ [Origen. Comment. in Matt. tom. x.
§ 17. Op. tom. iii. 462, E. speaks of
this as an opinion of some persons de-
rived from apocryphal books, and after
him it is repeatedly mentioned as held
by some persons. |

£ [A few lines only of this note were
printed by Nichols. The note is on
several interleaved pages. |

g (S. Ambros. de obitu Theodosii
Oratio. ὃ 43, sqq. Op. tom, 11. col. 1210,
squ. ]

h Ttem scripta de Inventione Sanctz
Crucis Dominic et alia scripta de In-
ventione capitis S. Joh. Bapt. novell:e
quidem revelationes (sive quedam
relationes) sunt, et nonnulli eas Ca-
tholici legunt; Sed cum hee ad Ca-
tholicorum manus pervenerint, Beati
Pauii Apostoli sententia procedat, om-
nia probate, quod bonum est tenete.
{Decretum, pars i. dist. xv. c. 3. ap.
Corp. Jur. Can. These words of the
canon are written in the margin of the
original. ]

Tradunt hoe preter S. Ambrosium
Paulinus ad Severum Sulpit. xi.
{Paulini Episc. Nolan. Epist. xxxi.
ad Severum, (script. A.D. 403.) § 9,

sqq- Op. col. 192, sqq. This letter
was sent with a portion of the Cross
given him by the bishop of Jerusalem ;
to be placed by Severus in a church
that was about to be consecrated. }] Ruf-
finus, c. 8. Eccl. Hist. [ Ruffin. Hist.
Eccl., lib. i. ο. 7, 8. Opusc. pp. 200,
201.) Theodoret, i. 10. [‘Theodoret,
Hist. Eccl., lib. 1. c. 18. p.47.] Sozo-
men, il. 2. [Sozomen, Hist. Eccl.
lib, 11. c. 1. p. 43, sqq.] Socrates, i. 18.
[ Socrates, Hist. Eccl., lib.i. c. 17. p.46.]
Nicephorus, viii. 29. [Niceph. Hist.
Eccl., lib. viii. c. 29. p. 593. He gives
the accounts both of the cure of the
dying woman and of the dead man. ]
Simeon Metaphrastes in vita Helene.
[This the editor has not found.| _ Cas-
siodorus, ii. [Cassiodorus, Historia
Tripartita, lib. 11. c. 18. p. 232.] Con-
sentiunt alii omnes recentiores. Solus
Salmasius contra est in Epistolis de
cruce. [See below, notesm,n. This is
a marginal note added by Bp. Cosin. }

i [Invenit ergo titulum, regem ado-
ravit, non lignum utique, quia hic gen-
tilis est error, et vanitas impiorum. Sed
adoravit Il]um qui pependit in hgno.—
S. Ambros. ubi supr. § 46, col. 1211, A.]

SECOND
SERIES.

200 NOTES ON THE BOOK OF COMMON PRAYER.

Seconn Christiani probrum illud et dedecus Crucis subire atque in se susci-

on cal pere cupiebant, ut veros se esse Christi discipulos, quos non ulius
Crucis pudeat, quam hostes religionis ac nominis Christiani con-
temnebant, clarissime demonstrarent. Ab ullo autem illis tempo-
ribus Christiano ipsam Crucem divino cultu adoratam esse nun-
quam ostendetur.” Whitak., contra Dur.*

Hoe festo Graci carent, nulla enim illius mentio fit in eorum
Menelogiis, nec in Sanctionibus Emanuelis Comneni Imp. de festis
apud Th. Balsam. in Nomoc. Phot. tit. 7. ο. 1."

“ Fabulam esse” (ait Salmasius™) “ aperte convincit Lusebius ;
Narrat ille |... | purgatum struendo templo locum; de cruce
ibidem inventa οὐδὲ γρῦ. An tacuisset, si quicquam tale tune
Jando accepisset ?” Catera enim ab Helena gesta ibidem sigilla-
tim describit. An rem tam notabilem et insignem tacuisset, si

sanationis miraculo crux vera cognita 2”

“ Mirum vel quomodo hoc latere Rusebium potuerit, qui alia
omnia tam probe rescivit. Inventio igitur hac Crucis wmventum
plane et commentum fuit sequentis saculi, et fortasse an eujusdam
Llierosolymitant Episcopi, qui ut hine fabule auctoritas a magno
aomine constarel, Helene adfinxit.’ Id."

About thirty-nine years after the death of Christ, Jerusa-
lem was destroyed by the Romans, and all the places both
within the city and round about it were left desolate, until
Adrian the emperor built it again, (and called it Ailia,)
A.D. 130, sending a sort of infidel pagans to inhabit it, who,
for the great hatred that they had to the person and religion
of Christ, placed the statue of Venus in that very piece of
ground where He had been crucified by the Romans and the
Jews; and the statue of Jupiter over the grave where He had
been buried by Joseph of Arimathea. And those two idols
continued there® 180 years together; so that all this while
the Christians never scught after the Cross. But about ten

Κ [Gul. Whitakeri responsionis....
defensio contra confutationemn J. Durzi,
lib. x. § 13. Op. Theol., tom. i. p. 236.
Genev. 1610. The whole of this para-
graph is extracted from that work. ]

4 { Photii Nomocanon, cum commen-
tariis Theodori Balsamonis, tit. vii. c. 1.
Scholion. pp. 920, sqq. ap. Biblioth.
Juris canonici veteris, Paris. 1661.]

™ [Cl. Salmasii Ep’stola de Cruce,
p- 279. ad caleem Bartholini de Latere
Christi aperto Dissert. Lugd. Bat.

1646.]

» [Salmasius, ibid.]

ο S. Hieronym. Ep. ad Paulinum.
Ab Adriani temporibus usque ad im-
perium Constantini per anuos circiter
180 in loco Resurrectionis simula-
chrum Jovis, in Crucis rupe statua ex
marmore Veneris a gentibus posita ce-
Jebratur. [S. Hieron. Epist. lviii. ad
Paulinum, § 3. Op. tom. i. col. 319, B,
C. The extract and reference is in the
margin of the original. |

|
|
|
|
|
|
|

ON THE KALENDAR. 201

years after, when the emperor Constantine became a Chris-
tian, his mother Helen had the curiosity to make a voyage
to Jerusalem, and to see the places where Christ had been
born, lived, and died. When she came there she found that
the infidels had laid and raised a great quantity of earth over
the sepulchre of Christ, of purpose to abolish the memory
thereof; having likewise polluted it with many of their pagan
idolatries, which, by the commandment of the emperor, being
all taken away, and the earth removed from that place, the
sepulchre of Christ appeared to the view, and in the same
place Helen built a temple over it for the Christians. All
this is reported by Eusebius, (lib. i. de vita Constantini,
cap. 25 and 27?,) who was familiar both with the emperor
and his mother, dwelt at Czesarzea, not far from Jerusalem,
and had been an ocular witness of their actions. But he
speaks not a word either of Helen’s seeking or finding the
Cross, which puts Baronius to a stand, (ad ann. 326. § 424,)
and well it might; for it was the whole business that Euse-
bius propounded to himself in that book to recite all the
memorable actions that were done in the time of Constan-
tine; whereof if the invention of the Cross had been one,
it is not probable that he would have ever omitted it.
Baronius*, and Bellarmine ® after him, say for answer, that
though Eusebius doth not mention it in his story, yet in his
Chronicle we find it, “That Helen, being admonished by
heavenly visions, found the most blessed Cross, whereon
the Saviour of the world was crucified.” But this passage is
no part of the Chronicle that Eusebius wrote, for in his
Greek copy there is no such matter to be found; and the
Latin translation wherein this passage is added, Baronius‘
himself acknowledgeth to be much corrupted ; nor is it likely
that St. Hierome" (to whom the translation is attributed)

P [Euseb. de Vita Constantini, c. 25 « [The words in the printed Latin
—27. pp. 592-594. ] of Jerome’s translation of the Chronicle
4 [Magna plane tenet omnes admi- οἵ Eusebius were, Helena Constantini
ratio, quid sit quod Eusebius...de mater divinis monita visionibus beatis-
eruce ab ea inventum ne verbum qui- simum crucis signum, in quo mundi
dem, &c.—Baronii Annales Ecclesias- salus pependit apud Hierosolymas in-
tici, ad ann. 326. n. 42.] vent. (Eusebii Chronicon S. Hieron.
τ (Baronius, ibid. } interprete. S. Hieron. Op. tom. vill. p.
5. [ Bellarm. Controv. iv., lib. ii. cap. 780.) These are printed in italics in
27. Op. tom. ii. p. 414. Ὁ. A.] Vallarsius’ edition; andin the notes we
τ [... Eusebii Chronicon a librariis read: Hee sunt ab aliena manu que

admodum esse depravatum ostendimus. neque nostri MSS, habent, &c.
—Baronius, ibid. }

SEconD

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SecoNnD
SERIES.

202 NOTES ON THE BOOK OF COMMON PRAYER.

would add more than he found in the original. Yet we find
that about threescore years after this voyage of Helen to
Jerusalem, the invention of the Cross began to be received
as a known truth, or at least as a matter of pious credulity,
among many people. But they that report it (St. Ambrose,
Ruffinus, Socrates, Theodoret, and Sulpitius Severus) tell not
all one tale. Sulpitius (and with
ad Severum*) say that in digging

him Paulinus, Epist. xi.
the ground crosses were
found, and when doubt was made which of them was that
whereon Christ was crucified, that they applied them all to a
dead man, who at the first touch of Christ’s Cross revived,
(Hist. Sacr., lib. 11.9); but St. Ambrose says, that His Cross
was known by the title written and left still upon it, (Orat.
in obit. Theodosit’,) whom the rest contradict ; for they say,
that the Cross of Christ was known and distinguished from
the other two by the approach of a sick woman, who, coming
to it, was instantly cured of her infirmity, (Soer., lib. 11. ο. 195;
Ruffin., lib. i. c. 7°; Theodoret, lib. i. 6. 18°.) And there-
fore Gelasius, with his council at Rome, gave no credit to this
story. And St. Jerome (in cap. xxiii. S. Matt.¢) condemns
those superstitious women that wore little pieces of the Cross
about their bodies, as having zeal without knowledge. But
the credit of this story, that Helen found the Cross, got most
head when men went to the holy war at Jerusalem, and
from thence sent many pieces of it, which they sold very
dear to their friends in the west. Haillon‘, in vita Philippi,
et Gaufrid.! in vita Ludovici IX.

6. John Evang.] Johannes ante portam Latinam. Refert
enim Tertullianus®, quod Rome ante portam Latinam missus

x (Paulinus, ubi supr. ὃ 5. col. 193,
B, C. See above, note p. 199.]

Υ [ Severus, ubi supr. pp. 190, 191. ]

z [...titulo crux patuit salutaris.—
S. Ambros, ubi supr. § 45. col. 1210,

® [ἡ ἀποθνήσκουσα εὐθὺς ἀνερρώσθη.
—Socrat. Hist. Eccl., lib. i. 6: 17.
p- 46. |

Ὁ [{fceminam seminecem jacere .
ut hee mulier que semiviva decumbit,
a mortis januis revocetur ad vitam, &c.
—Ruffin. ubi supr. }

© [γυναικὶ περιφανεῖ, νόσῳ κατεχο-
μένῃ μακρᾷ.---Ππεοάοτεῖ, Hist. Eccl.
ubi supr. }

ὁ (Speaking of the Pharisees wearing

phylacteries, he says: Hoe apud nos
superstitiose muliercule, in parvulis
evangeliis, et in crucis ligno, et istius
modi rebus. . . usque hodie factitant.—
S. Hieron. Comment. in Matth. lib. iv.
ce. 23. (v. 6.) Op. tom. vii. col. 184, A,
B

© [This the editor has not found.
The author's name is indistinctly
written, and uncertain. ]

f (Quam immensis laboribus et ex-
pensis . .. obtinuerit a Constantinopo-
litano imperatore . . . partem maximam
sancte crucis, &c.—Gaufridus, vita et
conversatio Ludovici, &c. ix. ec. 24.

p. 49. Paris. 1617. ]

& [See above, p. 31, note a.]

ON THE KALENDAR. 203

~ est in ferventis olei dolium, unde purior et vegetior exierit
quam intraverit. Cum autem in hoc oleo ignito nihil passus
esset, in Patmum insulam relegatur, δὲ vidit Apocalypsim.
Euseb." Accidit istud in secunda persecutione Christianorum
sub Domitiano imperatore, Anno Christi 96.

JUNE.

29. Peter Apostle.| Petrus et Paulus apostoli a Nerone
martyrio coronantur, 49 D’ 68. Petrus dicitur cruci affixus
pedibus in celum erectis. Paulus vero capite truncatus.
Utrique eodem hoc die, sed an eodem etiam anno incertum
est. Vid. Onuphr. in Comment. Fast., lib. ii.' Alii referunt
hoc martyrium ad 29 mensis Juli.

JULY.

25. James Apostle.| Martyrium Jacobi majoris*, fratris
Johannis evangeliste, quem interfecit Herodes Agrippa, Act.
App. xii. Anno Christi 48. Observa (1) Herodes Magnus
interfecit infantes Bethlemiticos. (2) Herodes Antipas occidit
Johannem Baptistam. (8) Nepos Herodis Magni Agrippa
major necavit Jacobum majorem apostolum,

AUGUST.

15. Assumption of the Blessed Virgin Mary'.] Omitted
in our kalendar, because there had been so many fabulous
and superstitious stories devised about it in the Roman
Church, where they now observe this day with more festival
solemnity than they do the Ascension of Christ Himself.

But they have no certain ground for their feast ; for, first,

h [ἐν τούτῳ κατέχει λόγος, τὸν ἀπό-
στολον ἅμα καὶ εὐαγγελιστὴν ᾿Ιωάννην,
ἔτι τῷ βίῳ ἐνδιατρίβοντα, τῆς εἰς τὸν
θεῖον λόγον ἕνεκεν μαρτυρίας Πάτμον
οἰκεῖν καταδικασθῆναι τὸν νῆσον.---
Euseb. Hist. Eccl., lib. iii. cap. 18.
p- 109. |

i [Annus DCCCXX.... Hoc anno
iii. cal. Julii beatiss. Apostoli Petrus et
Paulus Rome martyrio coronati sunt.

—Onuphrius Panyiniusin quinque Fas-
torum libros Commentarii, lib. ii. p. 204,
ed. 1588.1]

k [This is the day of the translation
of the remains of S. James to Com-
postella. He was probably martyred a
little before Easter. ]

1 [This note was omitted by Ni-
chols. ]

SECOND

SERIES.

SEcoND
SEKTIES.

Breviar.
Rom. in
festo as-
sumptionis
B. Marie
Virginis
xv. Au-
gusti®.

204 NOTES ON THE BOOK OF COMMON PRAYER.

how long the blessed Virgin Mary lived, and at what time
or place she died, no account can be given out of the holy
Scriptures, which say nothing either concerning the time of
her nativity, or the day and manner of her death. Nor
is there, secondly, any mention made hereof in all the
writings of the ancient fathers during the first five ages
of the Christian Church. But in after times there rose
up a generation of men, who, being not content with the
former silence of Scripture and antiquity herein, fell to sur-
mise and make many stories about it of their own heads,
fancying to themselves rather what they would have had
done, than what was truly and really done in this matter.
The fable is set forth at large in the Roman Breviary, at
the service which they use there upon their Assumption-day
(as they call it) to this purpose. “It hath been received
(they say) from ancient tradition, that when the blessed
Virgin was ready to die, all the holy apostles, who were at
that time dispersed from one another to preach the Gospel
over the whole world, being suddenly taken up, and in a
moment carried through the air, met all at once in the
city of Jerusalem. Where, finding the Virgin Mary near
upon the point to depart out of this life, they saw a multitude
of heavenly angels melodiously singing about her; and at
the same instant the blessed Virgin in that glorious manner
delivered up her soul into the hands of God; her body (of
which her Son Christ, the Son of God, had been born) was
forthwith carried out in a strange and ineffable manner, (the
angels and the apostles together following it with sacred
hymns,) and laid in a sepulchre at Gethsemane; where the
choir of heaven continued their songs of melody three whole
days together without ceasing. But after these three days,
when the angels left off singing, St. Thomas came, (who had
not been there before,) and being desirous to see and adore
that holy body, which had brought Christ into the world,
the rest of the apostles went and opened the sepulchre,
wherein they found no body remaining; only the lnen

m [ What is referred to is the lections turno. De Sermone Sancti Joannis Da-
for the second nocturn on the fourth day masceni. Orat. 2. de Dormit. Deipare,
within the octaves of the Assumption. sub fine, lect. iv. v. vi. The text is a
Breviarum Romanum: Quartadieintra translation of these lections. ]

Oct. Assumptionis B. Marie, in ii. Noc-~

ON THE KALENDAR. 205

clothes, wherein it had been wrapped, were left behind, which
sent forth a marvellous sweet odour; and thereupon they
closed up the sepulchre again, being astonished at the
miracle, and concluding among themselves, that He who
was the King of glory and had taken flesh of that pure and
uncorrupted body, which He had hitherto preserved in an
entire and perpetual estate of virginity, had now also been
pleased to preserve it from further corruption in the grave,
from whence, before the general day of resurrection, He had
taken it up to heaven and translated it unto eternal felicity.”
And all this they pretend to have been recorded by Damas-
cen, in whom there is no such matter to be found".

They add that Hierotheus, Timothy, and Denys the Areopa-
gite, (whom St. Paul had converted at Athens,) were then
present with the apostles; and for that purpose they produce
a passage out of that personated St. Denys in his pretended
book®, de Divinis Nominibus, where he seemeth to affirm as
much. But Hilduinus the abbot (in his Areopagetics, written
by the command of the Emperor Ludovicus Pius, and lately
set forth by Matth. Galenus) read and applied this passage
to the sepulchre of Christ, and not to the sepulchre of the
Virgin Mary. Nor can the Roman Catholic writers? at this

Ὁ [The Breviary cites the words from
the second Oration of Damascene de
Dormitione Deipare. In the edition
of Damascene’s works, Basilew, 1548,
these orations do not appear; there are,
however, two in the edition of Damas-
cene and Cassian, Bas'lew, 1575, (see
p- 455,) translated by Raphael Volla-
terranus; and the original Greek of
these two and a third on the same
subject are in Le Quien’s edition of
Damascene, vol. ii. pp. 857, sqq.
Paris, 1712; see the note at p. 857.
The passage given in the Breviary is
itself cited by Damascene from the
Historia Euthymiaca, lib. ili. cap. 40.
(see Hom. ii. § xviii. ibid. p. 879, C,
1), sqq. and the note.) }

° Dionys. Areop. in lib. de divinis
nom., cap. 3. Quum convenissemus ἐπὶ
τὴν θήκην (num legunt θέαν) τοῦ ζω-
αρχικοῦ καὶ θεοδοχοῦ σώματος, ad se-
pulechrum corporis, a quo principium
vite, sive quod Deum recepisset; ad
sepulchrum scilicet in quo aliquan-
do conditum fuerat corpus Domini.
[The writer is addressing Timothy,

and speaking of Hierotheus; he says:
ἥνικα Kal ἡμεῖς, ὡς οἶσθα, Kal αὐτὸς, καὶ
πολλοὶ τῶν ἱερῶν ἀδελφῶν, ἐπὶ τὴν θέαν,
K. τ. Δ... παρῆν δὲ καὶ ὁ ἀδελφόθεος
Ἰάκωβος καὶ Πέτρος, ἣ κορυφαία καὶ
πρεσβυτάτη τῶν θεολόγων ἀκρότης,κ.τ.Ὰ,
—Pseudo- Dionys. Areop. de Divinis
Nominibus, lib. iii. ὃ 2. Op. tom. i.
p. 343. |

P Halloix in notis ad vitam Dion.
Areopag. [| Vita S. Dionys. ὁ. vi. Nota-
tiones ad calc. Op. S. Dionys., tom. ii,
p. 114, who enumerates the different
opinions of these writers. }

Joh. Scotus, primus Dion. Areop.
interpres in Ep. ad Carol. Mag. [ Hie-
rotheus ... cum quo multisque aliis
sanctis in unum convenientibus, Chris-
tum post resurrectionem corporaliter est
contemplatus.—Fragmentum Epistole
Johannis Scoti...scripte ad Carolum
Magnum, ap. Dionys. Carthusianum
super Dionys. Areop. libros comm. ver-
sioni pref. Colon. 1536. }

Matth. Galenus in editione Hilduini
3. [In quo (lib. de Div. Nom.) osten-
dit se apud sanctam civitatem penes

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SERIES.

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SERIES,

206 NOTES ON THE BOOK OF COMMON PRAYER.

day agree what other certain sense is to be given of those
words; which, what sense soever they may bear, can carry
no great authority with them, for these books of Dionysius4
were not (in all probability) written before the sixth age of
the Church; it is five hundred years after the Areopagite at
Athens had been converted by St. Paul. Besides, if the
blessed Virgin died in the sixty-third year of her age, as
the common opinion of the Roman Catholics is she did,
it can no way be true, that this St. Denys was present at
the time of her death, together with the apostles; for at
the time he was not yet converted to be a Christian.

They cite also for the greater colour of this their assump-
tion story the Chronicle of Eusebius; in which they say
he hath recorded the time of the blessed Virgin’s death
(A° Christi xivir1.°) ; adding, moreover, these very words
concerning the assumption of her body into heaven: Maria
Virgo, Jesus Christi mater ad filium in celum assumitur, ut
quidam fuisse sibi revelatum scribunt. Which nevertheless
is nothing else than a spurious addition of some later pen
to the ancient text of Eusebius’s Chronicle; which, in the
edition that Scaliger™ wrote out both in Greek and Latin,
according to the most perfect copies that could be found of
it, hath no such passage in it. And Arnoldus Pontacuss,
who with great pains and diligence compared his copies and

more than twenty old manuscripts of it together, ingenuously |

confesseth, that in them all there was nothing to be seen

|
|
|

sepulcrum Jesu, vite Principis, a Ja-
eobo fratre Domini, &c.—Hilduini ab-
batis Areopagitica, c. 11. ap. Surium,
Oct. 9. fol. 232. The editor has not
seen Galenus’ edition. ]

Barradius in Harm., tom. i. lib. vi.
e. 14. (Sebast. Barradii Commentaria in
Concordiam et Historiam Evangelicam,
tom. i. lib. vi. c. 14. Op. p. 303, Mo-
gunt. 1618. He recites the opinions of
these and other writers. ]

4 Riv. in Crit. Sacr., lib. i. c. 9. et
sqq. [Andreas Rivetus, Critica Sacra,
lib. i. de libris auctoribus primi szculi
suppositis, 6, ix.—xi. de libris Dionysii
Areopagitz, Opera Theol. Lat., tom. ii.
p- 1079, sqq. Roterod. 1652. ]

τ Chronicon Eusebii a Jos. Scali-
gero editum Gr. Lat. Lugd. Bat.
1605. [It is also wanting in the second
edition. See p. 160, and p. 204, Amst.

1658. }

* Chronicon Eusebii a Pontaco edi-
tum Burdigal. in notis ad pag. 158.
{In the text, p. 158, A.D. 48, there
is in italies, ‘* Maria Virgo, Jesu Christi
Mater ad Filium in ccelum assumitur,
ut quidam fuisse sibi revelatum scri-
bunt.”” In the notes on this place,
Ρ. 565, he says; Nonextantin A. L. M.
&c. (enumerating 23 MSS.) et merito
delenda, si vera est Epiphanii et Cedreni
opinio, D, Mariam obiisse anno etatis
suz 72, vel secundum alios an. 62 vel
63 vel 57 vel 58 vel 59. Nam ita va-
riant scriptores. Verum nil immutan-
dum duximus, quod nil certi constet ex
priscis auctoribus de tempore et modo
obitus ipsius.—Chronica trium illus-
trium auctorum, Eusebii,&c. ab Arnaldo
Pontaco, Episc. Vazalens. Burgidale,
1604.]

ON THE KALENDAR. 207

concerning this pretended assumption of the blessed Virgin,
which therefore ought to be defaced and omitted in all those
copies that had lately inserted it, as it was ordinary and
obvious for any bold hand to do in books of that nature
| where many void spaces were left. Nor shall we find it in
| the edition set forth by Aubertus Mirzus‘, a canon of
Brussels, who, if he had not thought it to be a spurious
addition to the original text, would never have lost the ad-
| vantage of it, and left it out, we may be sure, for in other
matters he is partial enough; but in this matter he durst not
| venture, having read not only what Scaliger and Pontacus,
| but what the Jesuit Suarez" had said about it, ‘‘ That those
| words of the blessed Virgin’s assumption were not likely
| ever to have been written by Eusebius, who was never wont
| in any of his writings to make use of such uncertain revela-
| tions.” And it is to be seen that Eusebius, in all his Eccle-
siastical History, wherein he treateth of the peregrinations
and actions of the apostles, maketh no mention of this story,
| which he would never have omitted if he had seen any record
}of it before him. It is therefore a great mjury done to
Eusebius, when both Baronius*® in his Annals, and CocciusY
jin his Thesaurus, put this assumption story upon him,
|whereof neither he, nor St. Hierome that translated his
| Chronicle, ever said one word.

There is in Epiphanius? a passage of certain words,
| whereby he seemed to doubt, and to rest uncertain, whether
} the blessed Virgin be yet dead or no; which he saith he is
| * Chronicon Eusebii a Mireo edi-
} tum, ad Ann. Christi 48. [Rerum toto
orbe gestarum Chronica, auctoribus
} Eusebio, &c. Studio et cura Auberti

Miri, canonici et scholarche Antver-
pie, ad Olymp. cevi. Antwerp. 1608. ]

rus Catholicus in quo controversiz fidei,
&c.explicantur,tom. i.lib. iii, de Deipara
Virgine, Art. 3. Marie Virginis glorio-
sam in ccelum assumptionem, asserunt
patres Greci. This passage is cited
first as out of Eusebius’ Chronicon.

} ἃ Suarez in3, tom. ii.q.37.art.4.disp.
} 21. sect. 1. [Illa adnotatio videatur po-
| tius ab aliquo addita, quam ab Eusebio
| scripta...nunquam enim Eusebius hu-
| jusmodi incertis revelationibus uti solet.
— Suarez Comment. et Disputat. in ter-
tiam partem D. Thome, tom. ii. quest.
} 87. art. 4. Disputat. 21. sect. 1. p.197.]
x Baronius in Annal. ad an. Christi
᾿ 48. sect. 9. [Eusebius habet in Chro-
| nico his verbis, &c —Baronius, Annales
} Eccl. ad ann. 48. n. 4. ]
Υ Coccius in Thesaur., tom. i. art. 3.

}de B. Virg. [Jodocus Coccius, Thesau-

p- 285. ed. Colon. 1599. ]

Epiphan. Her. 78. [od πάντως
δὲ ὁρίζομαι τοῦτο, καὶ οὐ λέγω bre
ἀθάνατος ἔμεινεν᾽ ἀλλ᾽ οὔτε διαβεβαι-
ovua εἰ τέθνηκεν. ὑπερέβαλε γὰρ ἣ
γραφὴ toy νοῦν Toy ἀνθρώπινον, καὶ ἐν
μετεώρῳ εἴασε, κ. τ. λ. --- 5. Epiphan.
adv. Her., lib. iii. tom. ii. Her. 78.
§ 11. Op. tom. i. pp. 1043, D, 1044,
A. It is to be observed that Epipha-
nius is examining the question out of
the prophetic statements only respecting
S. Mary, and says that they leave the
point uncertain. |

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SERIES.

208 NOTES ON THE BOOK OF COMMON PRAYER.

neither able to affirm or deny, because the Scripture is silent
init. Had there been any such tradition of the Church in
his time, as is now pretended to be in ours, that her body
was first buried at Gethsemane, and within three days after
taken out of the sepulchre, and assumed into heaven, for the
solemn memory whereof the Christians were to keep this
feast, as the Roman Catholics do now, upon the fifteenth
day of August, certainly Epiphanius (who of all other the
ancient fathers was the best skilled in ecclesiastical rites
and antiquities) could not have been so ignorant of all this
tradition, as not to know anything that in his days was
yet made known, or delivered to the Church, concerning the
death of the Virgin; for the assumption of her body out
of her grave presupposeth both her death and her burial,
whereof Epiphanius had no certainty.

The truth is, that the story of her assumption, now so
much celebrated and generally believed in the Roman
Church, is grounded only upon uncertain fables, first de-
vised by men that gave their minds to vanity and super-
stition; of which kind the world never wanted store. And —
how many of them had started up in the Church before the —
end of the fifth century, we have it made clear by the sanc-
tion that Pope Gelasius and his council of seventy bishops
at Rome made against them; wherein, (as Gratian hath re-
corded it in his Decree*,) among other fabulous and spurious
writings, “The book that was called Zransitus B. Marie,
is branded with the term of an “ Apocryphal Book,” or
a writing of no authority in the Church. This is the book
which is now set out in the Bibliotheca Patrum? under the
name of Melito the ancient bishop of Sardis, near upon the
apostles’ times. But that he wrote no such book, is not only
confessed by Card. Bellarmin‘, but by all other learned men
besides amongst the Roman Catholics themselves, who judge

® Gratian. dist. 15, ο. Sancta Ro-
mana. Liber qui appellatur Transitus

and tom. vii. p. 1511, ed. 2, Paris, 1587.
See the censura prefixed to it. ]

B. Marie apocryphus. { Decretum, pars
i. Dist. xv. c. 3. ap. Corp. Jur. Can.,
tom. i. ]

> BB. patrum, tom. ii. editionis pri-
mz Bignianz. [Sancti Melitonis Epi-
scopi Sardensis, de transitu Virginis
Mariz liber. Bibliotheca Patrum, (de
la Bigne) tom. ii. col. 519, Paris. 1575;

© Bellarm. lib. de Script Eccl. in
Melitone Sard. Indignus liber, qui
tanto viro tribuatur. [Tribuitur etiam
Melitoni liber de transitu B. Virginis
.-.. Sed indignus liber est, qui, &e.—
Bellarm. de Scriptoribus Ecclesiasticis,
sec. il. De Melitone, 150. Op. tom. vii. Ὁ
p. 34, a, E.]

ON THE KALENDAR. 209

it to be altogether unworthy of the accension. And yet the
composers of the Spanish Expurgatory Index are willing
enough to let it pass, upon condition that some expressions
in it, wherewith they were much disvleased, might be blotted
out of it’: as where it maketh the blessed Virgin to be sub-
ject to the like passions of fear that other mortals are. For
though the author there feigneth that she was raised by her
Son Christ out of the sepulchre, and carried up by His angels
in paradise, yet it is likewise said, that she made this prayer
to Him as she went, “O Lord, receive Thine handmaid to Thee,
and deliver me from the powers of darkness, that Satan may
do me no violence, and that I may not meet any of his evil
spirits by the way.” For this, and some other absurd passages
in that feigned book, the Spanish Expurgators commanded,
| that thereafter it should be printed without them; which, for
| all that, is not yet done.

But our countryman Venerable Bede*® hath long since
confuted and condemned the whole treatise as being a fabu-
| lous invention, worthy of no credit, and said they were heed-
| less and rough persons that received it and gave any assent
unto it. Which is a censure that may very fitly be applied
| to Simeon Metaphrastes, (whose fabulous lives of the saints
| Lippoman and Surius have set forth in Latin',) an author
| in the judgment of Bellarmin’ and Baronius", besides many

) ὅἅ Index Expurgatorius, ‘‘Deleantur sequentia capita usque ad finem operis,
}ex Melitone illa verba, In solatium exceptis annotationibus. The passage
| ferendum angustiis que superventure at col. 1515 is that which is expunged
sunt mihi.—Deleatur etiam a cap.8.ad ἴῃ the earlier Index, but it will be ob-
} finem Tractatus,” ubi habetur ista pre- served that the words to be expunged
catio; Suscipe me Domine, &c. et li- are not given in the later Index, which
| bera me a potestate tenebrarum, &c. 8150 adds the expurgation of the words
| nec videam tetros Spiritus occursantes. necdum scientia fidei plene instructus,
[In the Index Librorum Expurga- between Paulus and ex circumcisione. ]
| torum, &c. Madrid, 1583, fol. 20, b; © Beda in Retract., cap. 8 et 13. novi
} the words are; Ex tractatu de transitu nonnullos prefato mendaci volumini

|

| Beate Marie, qui falso ascribitur incauta temeritate adsensum pre-

D. Melitoni, cap. 6. deleantur, &c. In bere. [ Beda, Retractatio in Acta Apo-

|the Novus Index libb. prohib. et ex- stolum in ὁ. viii. Op. tom. vi. col. 15,
|purg. Madrid, 1640, p. 151, referring 16. Ibid. inc. xili. col. 20. ] ;

| to the second edition of the Bibliotheca f [De yitis sanctorum ab Aloysio
Patrum, the words are, col. 1511, post Lipomano olim couscriptis, nune a
prefationem adde; Opusapocryphum, Εἰ Laurentio Surio emendatis et auc-
| et falso inscriptum Melitoni. col. 1514, tis.—Venet. 1581, in diem Aug. xv.
| litera B. postilla verba, cum eis Paulus, — tom. iv. fol. 202.) ΠῚ
}dele usque ad, ex circumcisione conver- & Bellarm. de Scrip. Eccl. in Sim,
lsus, exclusive. Col. 1515, litera A. Metaph. [See Bellarminus de Scripto-
} post illud; Vos huc adduxit, dele us- ribus Ecclesiasticis, sec. ix. Simeon
que ad, nunc ergo deprecor, exclusive. | Metaphrastes, 950. Op. tom, vil. p.

Eadem colum. lit. D. dele caput 8. et 289. |
COSIN. P

|

}

SECOND
SERIES.

410 NOTES ON THE BOOK OF COMMON PRAYER.

Srconp
SERIES.

others, that is full of idle vanities, and one that deserveth
not to have any belief given to his tales. In him we find
the relation of the Virgin Mary’s assumption made by
Andreas Cretensis', and by another bishop of Jerusalem,
besides that of Damascen*, before rehearsed out of the
Roman Breviary, of whose books to this purpose the world
never heard before, and hath no reason to acknowledge them
now.

And yet from these feigned and apocryphal writings hath
this fable of the Virgin’s assumption been derived to the
later Greeks, Michael Glycas! and Nicephorus Callistus™,
a couple of inconsiderate collectors, that carry no credit in
their histories, but where they are asserted and backed by
the authority of better authors, as this story is not. In the
meanwhile the present Greek Church in their Menology
do not call this day the Assumption of the Virgin, but only
the day of her rest", or departure out of this life.

Among the Latins there is an epistle falsely attributed
to St. Hierome®, and printed in the ninth tome of his works?,
wherein this matter is made doubtful, and left to every man
to judge of it as he please. And another book there is that
bears the name of St. Augustine, being sent out with his |
works at Basil4, under the title of “The Assumption of the
Virgin Mary ;” but a book that carries this mark upon the

n Baronius in Annal. ad an. 44. n. Assumptione Beate Marie Virginis

38. [See Baronius, Annales Ecclesias-
tici, A.D. 44. n. 38 and 50. }

'[S.P.N. Andrew Cretensis, Archiep.
Hierosol. Encomium de dormitione sanc-
tissime Deipare. Habetur et in Sime-
one Metaphraste—Lipomani in diem,
tom. iv. fol. 207, b.]

Ὁ [Andree Archiep. Cretensis Hiero-
solym. aliud Encomium de dormitione
Sanctissime Domine nostre Deipare.
Est etiam in Simeone Metaphraste.
Tbid. fol. 209. It is by the same An-
dreas Cretensis. ]

kK [Ibid, fol. 211.]

1 [ Michael Glyeas, Annales ab ex-
ordio mundi, &c., parsiii. pp. 231, 232.
Paris. 1660. ]

™ [ Nicephorus Callistus, Hist. Eccl.,
lib. ii. 6. 21—23. pp. 163, sqq. Paris,
1630. j

2 [7 κοίμησις τῆς ὑπερενδόξου δεσ-
ποίνης ἡμῶν θεοτόκου. -- Menologium
Grecorum, Aug. 16.

° [Ad Paulam et Eustochium de

Sermo, cap, 2. opus Spurium. Op. 8.
Hieron., tom. xi. col. 93, B. After
speaking of the different opinions en-
tertained, whether the body of the
blessed Virgin was taken up to heaven
or not, he says, Veruntamen quid
horum verius censeatur, ambigimus.
The writing is placed later than the
eighth century, for it speaks of the
feast of the Assumption as celebrated
in the churches, which the editor says
was not till the eighth century. Ad-
monitio in Epistolam, ed. Vallars. ]

P Edit. Mar. Victorii. [by Marianus
Victorius, ix.tom. Rome ,1564—1572.]

4 Tom. ix. censura ibidem, ‘ Ne
pilum quidem habet 8. Augustini,’
[De Assumptione Beatz Marie Vir-
ginis Liber unus. Ad Lectorem.
Hic libellus ne pilum quidem habet
Augustini. Op. S August., tom. ix. col.
904, Basilee, 1556. Incerti auctoris ac
pii; annot. in ed. Ben. tom, vi. Append,
col. 249. ]

Τ᾿

known or delivered to us.

jest, &c.

Tom. x. Homil. 35. de Sanctis,
[Sermo de Assumptione Beate Marie.
col. 1234,

]

|S. August. Op. tom. x.

}Serm. 208. col. 343. ed. Ben., attributed
\there to Fulbert, bishop of Chartres. ]

ΙΪ 5 [Hine et Isidorus: “ Incertum
est,”’ &c. citing a work of S. Isidore
of Seville, fl. A. Ὁ. 600, de vita et

Ῥ. 180.) ibid. ὃ 8. col. 344, A.]

Ὁ [Quo ordine hine ad superna tran-
Sierit regna, nulla catholica narrat
historia.... Restat ut homo menda-
eiter non fingat apertum, quod Deus
voluit manere occultum.—Ibid. ὃ 2,
ὃ 8. col. 343, 344, A.]

u S. Bernard. A°D".... [There
are four sermons on the day of the As-

Ϊ

|
|
|

ON THE KALENDAR,

211]

front of it, “that there is not a word of St. Augustine’s in
As little is there in one? of those sermons which go
under his name also, and is cited as treating of the same
story, but it is neither any sermon of his, for he quotes
Isidore in it, who lived 300 years after him*; nor makes it
anything to the present Roman purposes, for it leaves all at
an uncertainty, and concludes that men ought not* to pre-
sume upon fables and fictions to confirm that which God
hath not revealed, and which no Catholic story hath made

In St. Bernard there be five sermons made upon this day®,
but in them all there is not a word of the empty sepulchre,
nor of translating the Virgin’s body into heaven.
of Chartres, who was St. Bernard’s contemporary, and his
} peculiar friend, wrote a treatise, De Laudibus B. Marie
| Virginis’, wherein he speaks of the assumption of her soul
| as a most certain truth; but for the assumption of her body,
he says there is no canonical authority to assert it.
the same time Durand wrote his book, De Divinis Offciis™,
wherein we have a conclusion of the whole matter, veritas
“The truth is, that the blessed Virgin’s soul was
| taken up into paradise; but whether her body was assumed
|thither or no we cannot certainly say; and it is better
|piously to doubt of it than rashly to affirm it, or to define
janything about it,” as since his time the new Roman
| Catholics have presumed upon their own authority to do,

Arnoldus

About

sumption and one within the Octave
of it.—Op. S. Bernardi, tom.i. col. 1001
—1018.]

Y Arnoldus Carnotensis ejusd. tempo-
ris. [ Arnoldi Carnotensis abbatis Bone
Vallis, de Laudibus Mariz; ap. Biblioth.
Patrum Max., tom. xxii. p. 1281, sqq.
Lugd. 1677. ]

π᾿ Durandus Mimatensis, in Rat. Div.
Off. lib. vii. ο. 24, initio; vixit sub finem
ΧΙ. seculi. [Veritas tamen est, quod
primo assumpta est in anima; utrum
vero corpus in terra remansit, incertum
habetur, et melius est pie dubitare, quam
aliquid circa hoe temere definire ; he
adds, however, pie tamen credendum
est, eam totaliter fuisse assumptam.—
Durand. Rationale Div.- Off, lib. vii,
Ὁ 2 πὸ Lei]

P2

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212 NOTES ON THE BOOK OF COMMON PRAYER,

Sycoup which they found only in the legendary stories of Simeon

———. Metaphrastes and Nicephorus Callistus: for they have no
other whereon to ground the observation of this their As-
sumption festival, which they keep with more solemn cere-
monies and superstition than they do any other day of the
year,

And it is somewhat pleasant to hear their whole story
about it, how finely and curiously they set it forth, with all
manner of circumstances belonging thereunto: all to affect
and delight the vulgar people with it, which they do in this
manner, as I have here collected out of their Bernardinus de
Bustis in his Mariale*, and Pelbartus de Temeswar in his
Historical Process of the Death, Sepulture, and Assumption
of the Blessed Virgin’; wherein they promise to tell nothing
but the very certain truth, and to let pass all apocryphal
stories; which how well they perform let any reader judge.

1. First they set it down for certain that she died in the
58th year of her age, and upon a Sunday, when the sun
entered into Virgo, in the month of August. 2. That ποῦ
long before her death she desired her Son Christ to make
an end of her life in this’ world, and to take her into heaven,
where she might perpetually be with Him in His glory.
3. That hereupon an angel was sent to her, who told her
that Christ expected her coming to Him, and that three days
after her death and burial, which should presently follow,
He would come and assume her out of her grave; in token
whereof He had now sent her the branch of a palm-tree that —
grew in paradise, to be carried before her hearse to the
sepulchre together with the funeral vestments for all them
that were to wait upon her corpse. For she had desired that
all the apostles might be gathered together and come ἰὸς
attend her burial; which the angel promised her should be
done. But when she intreated also, that her soul, departing
from her body, might meet with no malignant spirit by the
way, nor the devil have any power over her, the angel replied,

x Bernardinus de Bustis, in suo y Pelbartus, in Stellario Coronex,
Mariali, part xi. serm. i. p. 5. lib. x. part 4. art. 1. [Pelbartus de
[Mariale. . . . Bernardini de Bustis Themeswar; Stellarium Corone B. V.
....de singulis festivitatibus Beate M. in laudem ejus pro singulis pre

Virginis per modum sermonum trac- dicationibus elegantissime coaptatum.
tans.—Pars xi. Serm. i. pars 5,6. Ar- De Assumptione, ὅς, Hagen. 1508. ]
gent. 1502. ]

ON THE KALENDAR. pa

Ὁ my dear lady, why should you be afraid of any evil spirits
of Satan, whose head you have already trodden in pieces
ἢ under your feet? Be it as you will, you shall see none of
‘}them. And with that saying the aagel went up to heaven
with a great shining light about him. 4. That as soon as
he was gone, the blessed Virgin, being full of joy, forgot
what he had said to her, went and called all her holy kindred,
virgins, and other women together, to whom she signified
the message that had been brought her concerning her
instant departure out of this world; and bade them be of
good comfort, for when she was in heaven they should fare
the better by it. 5. That while these things were done at
Jerusalem, St. John was preaching at Ephesus; and imme-
diately the air thundering over him he was taken up in a
white glistering cloud, and carried with a sudden rapture to
the very door of the Virgin Mary’s habitation in Jewry,
when she was so glad to see him, that she could not abstain
from tears, and having saluted him, she told him of her death
approaching, and commended her body to him, to be de-
cently interred; at which words he fell prostrated down
before her upon the ground, weeping and crying out, Alas!
O Lord my God, wherefore wilt Thou bring this great
tribulation upon us? Why wilt thou take away from us
the lady and mistress of our religion? the mirror of sanctity,
and the holy solace of our hearts? But the Virgin raised
him up, and shewed him the palm-branch, (the leaves whereof
glistened as if they had been so many silver stars,) and the
mourning apparel, that the angel had left with her behind
him; and St.John, receiving her charge to see that palm-
branch carried before her to her sepulchre, he wished for the
rest of his fellow apostles, that they might all be brought
there together, ready to attend her; and forthwith they
were every one rapt up through the air in white clouds, and
placed at the blessed Virgin’s gate, where they wondered to
see one another, till St. John came forth and told them what
the matter was. Whereupon breaking forth into tears, they
went in and adored the Virgin, saying, Hail, Mary, full of
grace, &e.; to whom she replied, And hail to you all, the
elect disciples of my Only-begotten Son. But when she saw
St. Paul among them, she saluted him in particular by his

SECOND

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SEconD
Sentes.

Ps. xl. 8.

Gen. iii.15.

214 NOTES ON THE BOOK OF COMMON PRAYER.

own name, and he, falling down upon his knees, made his
adoration to her, and said, Hail, O thou that hast obtained
for me my joy and comfort. And then, St. Peter be-
ginning to sing an anthem, all the apostles together made
up the choir with him, and answered, Yea, all hail, O queen
of heaven, the spouse of the Celestial Bridegroom, &e.
6. That as soon as the anthem was ended, the blessed Virgin
gave them all her benediction, and presently receiving both —
the Sacrament of the Eucharist and’ Extreme Unction, she
commended her soul to God, and prayed her Son that He |
would take up her body to Himself; and so, sitting upright
on her knees, she composed herself to give up the ghost.
And immediately (it beg then about the third hour of the
night) that the Lord Jesus came from heaven, with all the
several orders of angels, patriarchs, prophets, martyrs, con- —
fessors, and virgins also about Him, who filled the chamber
with a most odoriferous and pleasant scent; and presenting
themselves all in manner of a choir before the Virgin Mary’s
bed, that they sung a sacred hymn to her, Christ Himself
beginning it, and saying, Come My chosen fair one, I will
set thee upon My throne, which is prepared for thee.
Whereunto she replied, Lord, I come; for in the beginning
of the volume it is written of me, that I should fulfil Thy
will, OQ my God. And with these words she expired, her
soul flying into the arms of her Son, who presently gave His
apostles order to carry her body into the valley of Jehosha-
phat, and there to lay it in a new sepulchre; charging them
further to wait upon it there three days, and then to expect
His return. When He was gone, that a wonderful miracle
ensued ; for though He had carried away the blessed Virgin’s
soul with Him, yet her dead body spake still, as if it had
been alive’, and said, I give Thee thanks, O Lord, that I am
Thy creature, and Thy glory; there being so great a splen-
dour about it, that when the attendant virgins came, as the -
manner was, to wash it and to make it ready for burial, they
only touched it with their hands, but could not at all see it.
And this is the story which they tell of her death.

Then for the manner of her burial, this is the description
which they make of it. 1. Where first they tell us that

Υ Cosma in lib. de x. Stell. Coron. part iv. art. 1. [1]

ON THE KALENDAR. 215

St. John offered St. Peter the honour of carrying the palm
before the hearse, (which Christ had sent from paradise for
that purpose,) because he was the chief of all the apostles ;
but St. Peter refused it, and told him, that he being a virgin,
it was most fit he should bear the palm before the Virgin,
choosing rather himself to carry the body alone upon his
own shoulders till St. Paul requested him that he might be
admitted to assist him in that office: whereunto he agreed,
appointing all the rest of the apostles to go in order round
about the coffin, and to sing the Psalms which he began,
saying, “ When Israel came out of Egypt,” &c. And forth-
with the angels came down from heaven, and joining with
them in their sacred melody, crowned them all with a cloud,
|wherein they went along to the grave without being seen
‘of other men; for the Jews of the city hearing the noise in
|the air, and being told that the disciples of Christ were all
gone out together to bury His Mother, they ran forth in
| great numbers, with a resolution to kill them, and to burn
πὸ dead body of the blessed Virgin. But when the Jews
|}came near, they were all struck with blindness, except the
high-priest only, who offering to lay his hands upon the
|holy hearse, they were presently dried up, insomuch that
jhe was forced to cry out for St. Peter's help with great

kiss the coffin, and to say he believed in Jesus Christ, the
|Son of that blessed Virgin; which being said and done, his

jwise a leaf of the palm, which, by the direction of the great
japostle, St. John gave to him, he touched the people’s eyes
}with it, and cured them of their beypaities that were willing
\to believe in Christ, but no other. 2. When this was done
|the apostles went on with the hearse, and came to the vale
of Jehoshaphat, where they found a sepulchre like to the
jsepulchre of Christ, and there they laid the dead Virgin’s
body with great reverence, sealing it up, and tarrying by it
jthree days together ; during all which time they continued
|to celebrate her obsequies with hymns and prayers. ὃ. And
jwhen the third day came, suddenly they saw a bright cloud
|descend round about the sepulchre, and heard a choir of

angels sing melodiously, to the great amazement of them

SEcoND
SERIES.

Ps. exiv.

Srconpb
Serirs.

Her As-

sumption.

216 NOTES ON THE BOOK OF COMMON PRAYER.

all. Whereupon Christ Himself came down among them,
and haviug first saluted His apostles, and said, Peace be
unto you all, He asked them, What glory and honour
they would think most meet to be given unto His blessed
Mother? ΤῸ whom they returned this answer, It is meet
and just, O Lord, that as Thou Thyself hast overcome death,
and now reignest in everlasting life, so Thou shouldst raise
up Thy Mother’s body out of her grave, and place it at Thy
own right hand, in the highest heavens. Which was pre-
sently done; for they saw her Son enter in to her: and as
soon as Christ had uttered these words, Come my fair, and
arise from thy sepulchre, O thou vessel of grace, and taber-
nacle of glory, in which there is no spot at all; as therefore
thou hast been free from sin, so shall thy body be free from
corruption,—she came out of her grave in a most glorious
and triumphant manner.

After this they tell us yet more strange and incredible
things concerning her Assumption, and say, with as much
confidence as if they had stood by and seen: 1. That the
souls came flying up out of purgatory, with angels in their
company to wait upon her. 2. That all the glorious armies
of the patriarchs, prophets, martyrs, confessors, virgins, and
angels, every one in their order, came down to meet her and
to attend her by the way. 3. That there was not a person
left in heaven, not so much as the Three Persons of the
blessed Trinity itself, but They all came to salute her in her
passage, and made speeches to her, every one apart. 4. That
as she went up through the orbs of the seven planets, they
all courted her to stay with them, because she had the virtues
and proportions of them all, in a more eminent and spiritual
manner than any they had; among whom Venus was more
earnest in her persuasive speeches for that purpose than all
the rest, wooing her to it by all the terms of love and beauty,
far excelling her own, to fix there, and go no further; inso-
much that the angels (fearing belike lest the blessed Virgin
should hearken to this enticing planet) came in between
them and said, O thou blessed of the Lord, stay no longer
here, for Venus is an adulterous strumpet, and thou art an
immaculate virgin. She inflames the world with lust, but

"ou with charity. Wherefore ascend up higher to a more

‘=

after.

ON THE KALENDAR.

lorious habitation, which is prepared for thee.
thereupon she went forward, and when she came to heaven
that all the angels shouted for joy, and there the sacred
Trinity placed her in a throne of glory, where she was to
lave prayers and supplications presented to her for ever

Qe
5. That

All which narration, though in every particular the masters
of the Roman Catholic assemblies do not make it a matter
pf faith, which every one is bound to hold under pain of
Jamnation, yet are they willing enough that the common
people should give credit to it, and make what use of it they
‘please ; commending it to them for good catholic probability,
pnd the tradition of their Church, though not altogether so
bertain as some other matters are among them’.

In the

Ineanwhile the whole story having no true ancient author

———

—

υ

} 2 Barrad. Harm., tom. i. lib. vi. 6.
1. [Ut supr., pp. 293, sqq. ]

Coster. Medit. 36, 37. [ Franc. Cos-
jerus, de Vita et Laudibus Deipare
Mariz Virginis Meditationes 4. Med.
46, 37. pp. 333, 544. Ingolstad. 1588. ]
Sotus in 4™, dist. 43. q. 2. art. 1.
|} Hec opinio... inolevit, nondum ta-
nen inter fidei articulos creditu ne-
essarios relata est: quamvis sit pien-
issime credendum; nam ut in collecta
llius festi ait ecclesia, quod nexibus
nortis deprimi uon potuit, &c.— Do-
nin. Soto in quartam Sententiarum
Sommentarii, Distinct. xliii, quest. 2.
Art. 1. p. 807. Duaci, 1613. ]
Canus, loc. Theol., lib. xii. cap. 10. ¢

bo own it, is grounded only upon the conceit and fancy of
some later men, who do not only put their own devices upon
lhe world, as if they were all true, but fancy hkewise a kind
pf necessity that they must be true, and that God could not
n prudence order those matters otherwise than they have
elated them, or than they would have done them all them-
selves if they might have had the ordering of them.

And for this consideration it was, that the Church of
ngland did by public authority abrogate this feast of the
lessed Virgin’s Assumption*, whose soul nevertheless we
yelieve to be assumed in paradise, there expecting the resur-
‘ection of her body (which was the choicest vessel of God’s
rrace that ever the world had among all His saints) for the
sonsummationsof her endless felicity.

alii multi. [Beatam Virginem non esse
in ceelis cum corpore assumptam ; quod
licet fidei minime adversum sit, sed
quia communi ecclesiz consensioni re-
pugnat, petulanti temeritate diceretur.
— Melchior Canus de locis Theologicis,
lib. xii. cap. 10, p. 282. Op. Bassani,
1776. |

@ Secuta in hac re rezulam ab Adone
et Usuardo in suis martyrologiis tra-
ditam. Plus (inquit) elegit sobrietas
ecclesie ... pietate nescire, quam ali-
quid frivolum et apocryphum inde te-
nendo dolere. [This I do not find in
Ado, but in Usuard. Martyr. ubi sup.
in diem, Aug, xv. |

SECOND

SERIES.

ΞΈΘΟΝΌ

SERIES.

218 NOTES ON THE BOOK OF COMMON PRAYER.

The Martyrology of Usuard” and Ado‘, and the Menologies’ ὃ
of the Greek Church‘, call not this day the Assumption, |
but the Dormition, that is, the sleep or death of the blessed
Virgin. And in the Capitular of Charles the Great*, where
all the feasts of the year are numbered, this of the Assump-
tion is left as doubtful. So that im the Latin Church it was |
not yet in his time established or generally observed. And
afterwards, when they began more usually to keep it, (as they
did in the time of Ludovicus Pius,) it cannot be proved that |
the keeping of it related farther than to the soul of the blessed
Virgin, till the monks and friars made stories of taking her
body also out of her grave, as hath been before mentioned.

28. Augustine'.| The day of his death, which by the sup-
putation of Prosper’, in his additions to the Chronicle of
Eusebius, fell upon the 5th day before the calends of Sep-
tember, in the year of our Lord 430, Theodosius the Second
and Valentinian the Third being then emperors, the year
before the third general council held at Ephesus. At which’
council St. Augustine was designed to have been one of the
chief assistants”; but before the writ and messenger which
the emperor sent to him for that purpose came to Carthage,
he was dead at Hippo, the head city of his own bishopric
in Africa’, at that time besieged, and within a year after

destroyed by the Vandals.

Ὁ Martyrolog. Usuardi. [Dormitio
Sancte Dei Genetricis Marie, cujus sa-
cratissimum corpus etsi non invenitur
apud terram, tamen pia mater Ecclesia
venerabilem ejus memoriam sic festivam
agit ut pro conditione carnis eam mi-
grasse non dubitet.— Martyrologium
Usuardi, xviii. Kal. Sept. p. 468. ]

© Adonis. [Sanctz Mariz Dormitio.
Adonis Martyr. xviii. Kal. Sept. Bibl.
Patr. Max., tom. xvi. p. 873, A. Lugd.
1677. The previous day however is
noted as Vigilia Assumptionis Sancte
Marie, ibid., p. 872, G.]

Rom. ad 15 diem. [ Rom. is wrongly
added in this note. In the Martyro-
logium Romanum of this day (ed.
Antw. 1589) it is Assumptio Sanctis-
sime Dei Genetricis Marie. |

4 Menolog. Gr. ad eundem diem.
[See above, p. 210, note i. ]

e Capitul. Carol. Magni, lib. i. c.
163. [De Assumptione Sancte Marie
interrogandum relinquimus.—Capitu-

The story whereof (because

larium Carol. M. et Ludov. P. libb. vii.
hib.i. ο. 158. De festivitatibus in anno,
fol. 752, ed. Baluz. }

f { This note was omitted by Nichols. ]

g Prosper in supplemento chroni-
co Eusebiano subjuncto. [Thesaurus
Temp. Eusebii, &c. ed. Scaliger, A.D.
430. p. 194. Amst. 1658. ]

h Liberatus in Brey. cap. 5. [Serip-
sit Imperator sacram et beato Augus-
tino Hipponi-regiensi episcopo per
Ebagnium magistrianum, ut ipse con-
cilio prestaret suam presentiam. Qui
Ebagnius veniens, Carthaginem Mag-
nam audivit a Capreolo ipsius urbis
antistite, beatum Augustinum ex hoc
mundo emigrasse ad Dominum, &¢c.—
Liberati Diaconi Breviarium cause
Nestorianorum et Eutychianorum, ¢.—
5. p. 17. ed. Garnier, Paris, 1675. ]

* Called the Royal Hippo in the
province of Numidia, to distinguish it
from another town of the same name
that was nearer to Carthage.

ΟΝ THE KALENDAR. 219

t. Augustine was so much concerned in it) we will take
occasion here to insert.

There were in those times two great and famous men, who
had the chief command over the imperial armies, the one in
Italy, and the other in Africa. He in Italy was Aetius, a
special favourite of the Emperor Valentinian, and his mother
Placidia. He in Africa was Boniface, the emperor’s favourite
also, and a great lover of St. Augustine, who honoured him
much, and wrote divers epistles to him). But these two com-
jmanders (as among men of such eminent place and dignity
Will often happen) fell into so great an emulation of one
another’s power and glory in the world, that Aetius, by the
elp of Placidia the emperor’s mother, procured Boniface to
pe suspected and adjudged (but without any just cause) for a
traitor. Who, in the mean while, to defend and quit himself
from this calumny, stood upon his guard, and used all other
i she best friends he could make to pacify the emperor, that
pon the false suggestion of Aetius had sent force to apprehend
him. In this state were his affairs (the whole country round
Wrote his 70th epistle to him*; wherein “deploring the
niserable condition of Africa, and not willing to meddle in
his particular case, or to judge of the injuries which, as he
himself said, his enemies had done him, he exhorted him to
Inake his peace with God, and to look upon the public cala-
ity, which the common sins of that nation had brought
hpon them all; urging him further to consider, how many
yood things (though temporal and transitory) he had for-
lnerly received from the Roman empire, and how disagree-

1 S. Augustini Epistole 70. [δ. Aug. timere, ne offendas. Nam causas ego

|Spist. 220. (ol. 70.) Op. tom. ii. col.
12. See also Ep. 186, 189. ]
k Tbid. Epist. 70. [ Fp. 220. ὃ 8. ibid.
0]. 814, D, E, F.] (Quis non deplorat
alamitatem A fricz e rebus jam pertur-
vatis exortam?) Sed forte ad ea re-
}pondes, illis hoe esse potius imputan-
jum, qui te leserunt, qui tuis officiosis
hirtutibus non paria sed contraria red-
Quas caussas ego audire et

liderunt.
judicare non possum. Tuam causam
potius adspice et inspice, quam non
tum hominibus quibuslibet sed cum
Deo te habere cognoscis; quia cum

hristo fideliter vivis, ipsum debes

superiores potius attendo, quia ut Africa
tanta mala patiatur, suis debent homi-
nes imputare peceatis. Veruntamen
nolim te ad eorum numerum pertinere,
per quos malos et iniquos Deus flagellat
peenis temporalibus, &e.... Tu Deum
attende, Jesum Christum considera, qui
tanta bona prestitit et tanta mala per-
tulit,&e. . .. Si ergo bona tibi prestita
sunt, quamvis terrena et transitoria, ab
Imperio Romano, quod et ipsum terre-
num est, noli reddere mala pro bonis:
si autem mala tibi irrogata sunt, noli
reddere mala pro malis,

SECOND

SERIES.

Seconp

SERIES.

220 NOTES ON THE BOOK OF COMMON PRAYER.

able it was both to the law and to the example of Christ
(who did so much good and suffered so much evil) to render
either evil for good or evil for evil.”

But notwithstanding this good advice that St. Augustine —
gave him, Boniface being still desirous to assert and main-
tain his own innocence, and finding himself too weak to
repel the imperial forces that were then sent out against
him, he invited the Vandals, a fierce and warlike people,
out of Spain, to come and aid him; which proved to be his
ruin, and the undoing of all Africa; for the Vandals, hoping
hereby to enlarge their dominion in a new soil, prepared
themselves to go over to him in great multitudes, and forth-
with passing through the narrow straits of the Herculean Sea,
under the command of their king, Genseric, they landed
fourscore thousand in number upon the African shore.

Not long after their arrival here in Africa, the fraudulent
conspiracy that Aetius had made against Boniface in Italy —
was detected. And thereupon being reconciled to the
emperor, he endeavoured by the offer of large sums of
money to send back those guests whom he had so lately
invited over to him; but they utterly refusing to return, and
intending to settle themselves where they now were, made
head against him, and when he brought his army upon
them, to drive them out by force, they gave him battle, and
got the better of him, driving both him and his army to shift
for themselves, and to retire into the city of Hippo, (where
St. Augustine, being their bishop, then inhabited,) a strong
place situated upon the sea-side, and so well fortified that
Boniface thought himself there secure enough. But Gen-
seric and his Vandals followed him thither with all their
power, and straitly besieged the city.

Which gave St. Augustine so great a trouble of mind,
fearing what would follow, that in the presence of all his
family he made it his earnest request and humble prayer to
God, “either to deliver them all from that present calamity,
or to give them courage and strength to endure it, or pre-
sently to make an end of his days and take away his life
from him!.”

1 Possidius de vita et obitu 5. Au- nus familiaribus suis dixit, Noveritis
gustini, c. 25. Obsessa urbe Augusti- mehoctemporenostre calamitatisDeum

ON THE KALENDAR. ΘΟ

This last part of his prayer was heard; for in the third ϑεσονυ
month after the city began first to be besieged he fell sick of Same
a fever, and died in the Ixxvi'® year of his age, after he had
served God in the office of a priest and a bishop of the
\Church forty years together. All which story we have here
jcollected out of B. Procopius™ and Victor of Utica", together
jwith Possidius®, the bishop of Calama, not far distant from
Hippo, who, being of St. Augustine’s familiar acquaintance,
Hed thither in the time of the African trouble, and standing
yoy him at his death, not long after wrote a book of his life,
jand the manner of his departure out of this world. From
jwhose relation we are further informed that this city of
‘Hippo, fourteen months after it began first to be besieged,
jwas taken and burnt by the Vandals; who from that time
|became lords and masters of all Africa for an hundred years
together, till Justinian the emperor, by the valiant prowess
of Belisarius, overcame and destroyed them all. But in the
jmeanwhile St. Augustine lived not to see their barbarous
oppression, and ruin of his country.

How great a man this St. Augustine was both in piety
and learning, severe in the one and exact in the other, the
jworks that he hath left behind him (for sharpness and wit
and soundness of argument not to be paralleled by any
other writer, either of the Greek or of the Latin Church)
Ho abundantly declare. St. Hierome, who was older than
jae, reverenced and admired him above all other men.
\Paulinus the bishop of Nola?, and Celestine‘ the bishop of
me, who lived in the same age with him, gave him no less

fo)

plendour of the World, and The Chief Master among all
the Doctors of the Church. And the like testimonies are
ziven of him by consent of all other writers that have lived
hogare, ut aut hane civitatem ab hosti- © Possidius de Vita S. Augustini. [c.

pus circumdatam liberare dignetur aut 28, &c. col. 277, 544. ad cal. tom. x.
verte me de hoc seculo ad se accipiat.— Op. S. Aug. ]

Ad calc. tom. x. S. Aug. Op. c. 29. P [ See Paulinus, Epist.iv. ad Augus-
pol. 278, F. ] tinum, ὃ 1. O vere sal terre, &c. Op.
m Procopius de bello Vandalico, lib. col. 13, C.]
ἷο. 3. Historie sui Temporis, p. & [Ceelestinus, Epist. 1. ad Episco-
183. Par. 1662. ] pos Galliz, ὃ 2. Augustinum, quem,
" Victor Uticensis de persecutione W&c. ... ut inter magistros optimos

Africana, lib. i. [Victor Vitensis de etiam a meis decessoribus haberetur.—
ersecutione Africana, lib. i. through- Apud Concilia, tom. iii. col. 469, D. |
put; ed, Chifflet. Dairony. 1664. ]

SrEconD

SERIES.

222 NOTES ON THE BOOK OF COMMON PRAYER.

since his time.

read his Book of Confessions.

SEPTEMBER.

8. Nativity of Mary B. Virg.)
Jesu Christi Mater vel concepta vel nata traditur ex patre
Elli, qui et Joachim sive Eliakim dicebatur, et matre Anna, anno
ante Christum ex eadem B. Virgine natum 15, vel 16.
Post Hus resurrectionem vixit
etiam totidem, cum Christo 33, in wniversum 63. |

21. St. Matthew.| Mattheum in Palestina regione mansisse
annos aliquam multos post Christi Ascensionem (octo minimum ut
Greci aliique illius evangelii exseriptores fine libri annotaruut)

ergo ante Christum annos 15.

magno antiquorum consensu traditur.
scriptam ab eo evangelicam historiam eo sermone qui ea tm regione
Nam quod quidam magno conatu probatum eunt,
Gracum id quod habemus esse ipsius Matthai primitivum, in eo

Srequentabatur.

nullis justis de causis maximam pie antiquitatis consensionem
repudiant. Nam Papias', Irenaeus’, Origenes‘, atque ali, quibus
ejus rev veritatem quam nobis exquirere promptius fuit, pro com=
perto tradiderunt, scripsisse Mattheum Hebraice.
Pantano Eusebius” idipsum evangelium Hebraicis literis scrip-
tum apud Indos servatum fuisse, quibus wlud tradiderat Bar-

tholomeus. Grot.*

Mud quoque Hebraicum evangelium quod a Tilio’, et alterum
quod a Munstero” est editum, non esse Matthai adeo certum est, ut

τ [Ματθαῖος μὲν οὖν Ἕ βραΐδι διαλέκτῳ
τὰ λόγια cuveypdiyato.— Papias, ap. Eu-
seb. Hist. Eccl., lib. iii. c. 39. p. 138.]

5. [ὁ μὲν δὴ Ματθαῖος ἐν τοῖς Ἑβραίοις
τῇ ἰδίᾳ διαλέκτῳ αὐτῶν, καὶ γραφὴν
ἐξήνεγκεν εὐαγγελίου. --- 5. Ireneus,
cont. Her., lib. iii. cap. 1. ὃ 1. Op.
Ρ. 174.]

' [...Mar@atov, ἐκδεδωκότα αὐτὸ
τοῖς ἀπὸ ᾿Ιουδαϊσμοῦ πιστεύσασι, γράμ-
μασιν Ἕ βραικοῖς cvvretaypevov.— Ori-
gen. Comment. in S. Matt. fragm. tom.
i. Op. tom. iii. p. 440. ]

ἃ [ὧν εἷς yevouevos καὶ 6 Πάνταινος
καὶ εἰς ᾿Ινδοὺς ἐλθεῖν λέγεται" ἔνθα λόγος
εὐρεῖν αὐτὸν προφθάσαν τὴν αὐτοῦ πα-

They that desire to know more, and to see
both the beginning and the progress of his life, let them

Maria Domint nostri”

Vivit

Quare par credi est,

Addit ex

ρουσίαν, τὸ κατὰ Ματθαῖον εὐαγγέλιον
παρά τισιν αὐτόθι τὸν Χριστὸν ἐπεγνω-
κόσιν" οἷς Βαρθολομαῖον τῶν ᾿Αποστόλων.͵
ἕνα κηρῦξαι: αὐτοῖς τε Ἑβραίων γράμ-
μασι τὴν τοῦ Ματθαίον καταλεῖψαι γρα-
gonv.—Euseb. Hist. Eccl., lib. ν. cap.
10.]

x [Grotius, Comment. in Matt. cap,
1. apud Critic. Sacr. tom. vii. col. 36. ]

y [Evangelium Matthezi, recenter
Judzorum penetralibus erutum, cum
interpretatione Latina, &c. Paris. 1555.
See the dedicatory address by John
Tilius, (Tilet,) Bishop of Brieux, to
the Cardinal of Lorraine. ]

: [ Evangelium secundum Mattheum

ON THE KALENDAR. 223

hullis indigeat argumentis. Sed vetus illud Nazareorum Berwe Seconn

: δ : - - . SERIES.
abitantium, quod a se consultum translatumque in linguas alias -——
sarrat Hieronymus, omnino arbitror ex ipso Matthei codice
duxisse. Idem.

OCTOBER.

17. Etheldred.| The eldest daughter of Anna, king of the
Jast Angles, who was chiefly memorable for the holiness of
his children; among whom his son Erkenwald was bishop
if London. This his eldest daughter, Ethelred, was twice
aarried, and yet (as the stories go) continued a virgin still,
nd at last became a nun; and is remembered to posterity
by the name of St. Audry. Bak. Hist., p. 9°.

NOVEMBER.

| 20. Edmond, King.| The 15th king of the East Angles,
rho being assaulted by the Danes (after their irruption into
ngland) for the possession of his country, was more cruelly
jssaulted for the profession of his faith; for continuing con-
tant in his Christian religion, those pagans first beat him
bith bats, then scourged him with whips, and afterwards,

those body was buried in a town where Sigebert, the Hast
anglian king, one of his predecessors, had built a church,
jd where afterwards (in honour of his name) was built
mother more spacious; and the name of the town upon that
Iccasion was called St. Edmund’s Bury. Bak., p.9°.

DECEMBER.

| 25. Christmas.| Anno mundi conditi 3970 Jesus Christus

| lingua Hebraica, cum versione La- b [Baker’s Chronicle, p. 7. ]

ha atque succinctis annotationibus © { Ibid. ]

pbastiani Munsteri. Basil. 1537.] 4 { Abrahami Bucholceri Index Chro-
“5. [Grotius, ibid. col. 37.] nologicus, ὅσο, p. 127. Francof. 1612. ]

ΘΈΘΟΝΡ

SERIEs.

224 NOTES ON THE BOOK OF COMMON PRAYER.

Distat hie annus a Natali Virginis Marie annis 15, plus)
minus completis. Vid. Annotata. ad 8 Sept. et 15 August.

27. St. John.) Johannes et apostolus et evangelista, et pro
pheta fuit. Apostolus quia scripsit ad Eeclesias, ut magister #)
evangelista quia librum Evangelii condidit, quod excepto Matthao)
alii ex duodecim apostolis non fecerunt: propheta, vidit enim
in Patmo insula, in qua fuerat a Domitiano principe οὗ Domin
martyrium relegatus, Apocalypsin infinita mysteria continentem
S. Hier. in 1. adv. Jovin., ce. 14°.

Johannes cum in oleo ignito Rome demersus nihil passus esset
in Patmum insulam relegatur, ubi vidit Apocalypsin, 4 Chri 96.5
Ab exilio redit Ephesum sub Nerva imperatore, 49 Chr‘ 98
Ibidem scribit Evangelium, A° 99, et moritur 49 100. Clausiéy
itaque beati mors S. Joh. Evangeliste primum Christi centena- |
rium

€ [S. Hieron. ady. Jovinianum, lib. i. cap. 26. Op. tom. ii. col. 279, 280. ]

Hw

THE KALENDAR*S

JANUARY.

Clavis Septuagesine.
Luciani Presbyteri.
Prisca, Virg. et Mar.
Fabian et Sebast.
Agnes, V. et M.
Vincent, Mart.

Clavis Quadragesime.

FEBRUARY.

Blasii, Ep et M.

Agathe, V. et M. Ubicunque
prima luna fuerit post diem
S. dgathe, proxima Dominica
erit Dominica Quadragesime.

Valentin., Ep. et M.

Uliima Septuagesime.

Ver orilur.

Locus bissea.

MARCH.

David, Ep. et Con.

Cedde, Ep. et Con.

Perpetue et Felicitatis
Martyrum.

Clavis Pasche.

Ultimum Quadragesime.

Edward., R. et Mart.

Benedict., 4bb.

Primum Pascha.

Init. Reg. Caroli.

Veet

APRIL.

Richard, Ep. et C.

Ambrose, Ep. et D. Loe Sun-
day.

Clavis Rogationum.

Alphage, Ep. et M.

S. George, M.

Extremum Pascha.

Clavis Pentecostes.

MAY.
John Evang., ante portam Lat.
Dunstan, Ep. et C.
Ver finitur. Ineipit estas.
Augustini, dagl. Epise.

JUNE.

Nicomede, M.

Boniface, M.

Barnabe. Non est Festum.

Edward, Transl.

Albani, Protomart., non habetur
in statuto.

JULY.
3 | Martin, Transl.
15 | Swithune, Tr.
20 | Margaret, V. et M.
26 | Anne, Matr. M.
AUGUST.
1 | Lammas, sive ad vincula S. Petri.
10 | Laurent., Wart.
15 | Assumptio B. Marie.
21 | Astas finitur. Incipit autumnus.
28 | Augustine, Ep. et D.
SEPTEMBER.
1 | Giles, Abb.
4 | Transl. S. Cuthberti.
14 | Holy Cross exalt.
17 | Lambert, Ep. et M.
30 | Hieron., Presb. et ἢ).
OCTOBER.

1] Remig., Episc. Tob. v. The
First Lesson was altered for
part of Exod. vi. by the king’s
direction, at the Conference in
Hampton Court.

6 | Faith, V. et M.

9 | Dennis, Mart.

13 | Edward, Transl.
17 | Ethelred, /.:
NOVEMBER.
2 | Commemoratio Animarum.
11 | 5. Martini, Ep. et C.
13 | Brice, Ep. et Conf.
15 | Machute, Ep. et C.
17 | Hugh, Bishop, Ep.
19 | Nat. K. Charles.
20 | Edmund, King, WZ.
23 | Cicily, Virg. et M.
24 | Clement, Ep. R. M.
26 | Katharine, V. et M.
DECEMBER.
6 | Nicholas, Bish., C.
8 | Conc. of B. Mary.
13 | Luci. Virgin, M.
29 | Th. Becket.

ἜΣ, Ν᾽ ea ee

COSIN.

f [The words here printed in italics are inserted in MS. in the Kalendar of
the Prayer-book by Cosin. |

ΘΈΘΟΝΡ

SERIES.

226 NOTES ON THE BOOK OF COMMON PRAYER.

HOLYDAYS,

These to be observed for holydays, and none other.] The ©
abrogation of new holydays. Pulchre Nicol. de Clemangiis*.
Novis enim celebritatibus, plerumque artantur veteres ; which
was found too true in our Church.

A brief declaration when every term beginneth and endeth".]
This declaration of the terms, which is here annexed to the
observation of holydays, was first made and set forth by the
Injunctions of King Henry VIII. and the convocation of the
clergy, A°. 1536‘, where it was ordered, that the people might
freely go to their work upon all such holydays (as were usually
before kept) which fell either in the time of harvest, (counted
from the first day of July to the 29th of September,) or in
any time of the four several terms when the king’s judges
sat at Westminster. But yet these holydays (here in our
book mentioned) are specially excepted by those Injunctions
of King Henry VIII. and his clergy-convocation, and com=-
manded to be kept solemn and holy by every man, the har-
vest-time and the term-time notwithstanding. And there-
fore I see no use of this declaration when the terms begin
and end to be added to our holydays in this place, for neither
was it permitted in King Henry the VIIIth’s time, nor is it
in ours, that any man should go to his work upon these days
appointed to be kept sacred, whether they fall in term-time
or no.

Circumcision.| Dissimulare non poteram prepostere celebrari
Christi Circumcisionem, praeterito Mortis die; ac inscite ac per-
peram ab indoctis hominibus fabricatam esse. Calv. Epist. 128%.

® [This is taken by Cosin from Atro-
dius, Pandectz, lib. i. tit. ii. de fide et
Treligione, c. 21, p. 26, who says: Ne
vero nove celebritates instituantur,
pulchre, &c. The words Novis, &c.
are those of /Erodius. See Nicolaus de
Clemangis, Tractat. de novis celebri-
tatibus non instituendis. Op. pp. 158,
159. Lugd. Bat. 1613. ]

h [This was omitted in 1662. ]

" [This was an ‘‘act” of the king
and convocation. The words referred
to are: ‘‘ Also, that all those feasts or
holydays which shall happen to oc-
curre either in the harvest-time, which
is to be counted from the first day of
July unto the 29th day of September,
or else in the term-time at Westmin-

ster, shall not be kept or observed from
henceforth as holydays, but that it may
be lawful for every man to go to his
work or occupation upon the same as
upon any other work-day, except always
the feasts of the Apostles, of our blessed
Lady, and of Saint George; and also
such feasts as wherein the king’s judges
at Westminster Hall do not use to sit
in judgment; all which shall be kept
holy and solemn of every man, as in
time past have been accustomed.’’—
Wilkins, Concilia, tom. iii. pp. 823,
824. |

k [Epist. Calvini ministro Burensi.
Epist. et Respous., p. 63. col. 1. Opera,
ed. Amst. 1667. The passage is at fol.
138 in the edition of Geneva, 1617.]

ON THE PLACE FOR SAYING THE DAILY PRAYERS.

227

The Order where Morning and Evening Prayer shali be read.

Shalt be used in the accustomed place, §c.| Which word
\‘Caccustomed!” was added here of purpose, that it might
jrefer to the use of former times, and not to the later
jalterations, that some of the ordinaries and people had
jmade in or after the fifth year of King Edward the VIth.
(For the second liturgy then compiled hath not this word
| accustomed” put into the rubrics™.

} And that accustomed place was the quire, as appeareth
jby the first words of the first book, set forth in the
jsecond year of King Edward the VIth.: “The priest being
lin the quire, shall begin the Morning Prayer with a loud
.’? But since that time, at the instance of the pa-
jrishioners, many ordinaries, in most places, have other-
jwise determined and ordered it, as here they had leave
to do. And from hence it was, somewhat after the be-
jginning of Queen Elizabeth’s reign, that the minister had
a desk or a smaller pulpit set up for him, whereat to read
\divine service and the lessons, in the body of the parish
church, whereas aforetimes he performed all his office at his
jown seat in the chancel, and so in divers places, where the
jordinary did not alter it, he doth still, turning himself only
jtowards the people that be in the body of the church, when
jhe readeth the lessons.

| Lucept it shalt be otherwise determined by the ordinary of the
place.| But note here, that their power was limited and re-
strained to the reading of Morning and Evening Prayer only;
so that the Communion-service was by this very order and
aw here reserved to the chancel, neither had any ordinary a
liberty or power given him to bring it, or give leave to have
it brought, into the body of the church, and to place the
communion-table there, as in divers parish churches of this
realm, and especially in cities or other great towns, they, and
ithe churchwardens, with their ministers, have presumed to

]

4]

—

1 [This paragraph is a marginal note
bn the word accustomed. }

m [The rubric in the second book of
Edw. VI. was, ‘*The Morning and
vening Prayer shall be used in such
olace of the church, chapel, or chancel,
and the minister shall so turn him, as

the people may best hear. And if there
be any controversy therein, the matter
shall be referred to the ordinary.’ This
was altered to “in the accustomed
place’’ on the accession of Elizabeth,
and stood so when Cosin wrote this
note. |

Q2

SrconD

SERIES.

ΞΈΘΟΝΡ
SERIES.

Transfe-
renda hee
sunt ad no-
tas super
hee verba
in’ Com-
munione:
Draw near
and take
this Holy
Commu-
nion,

228 NOTES ON THE BOOK OF COMMON PRAYER.

do at their own pleasure. Nor had the ordinaries any power
neither to alter the accustomed place of the Morning and |
Evening Prayer, but only where there was some controversy 1
about it, what place was the most convenient for the reading
thereof. Vide Lit. 2. Edw. VI., hoe loco”.

And the chancels shall remain as they have done in times past.|
That is, distinguished from the body of the church by a
frame of open-work, and furnished with a row of chairs or
stools on either side; and if there were formerly any steps
up to the place where the altar or table stood, that they
should be suffered to continue so still, and not to be taken
down and laid level with the lower ground, as lately they
have been by violence and disorder, contrary to law and
custom.

Optime omnium quomodo ista olim et antiquitus se habuerint, ea
Historia Busebii, lib. x. cap. 4. ubi panegyricum inserit, quo de-
scribitur Templum Tyri, opera Paulini Episcopi extructum® ;
Quum templum (inquit) absolvisset, thronisque sublimibus in ho-
norem presidum, et deinde subselliis ordine et decore exornasset,
et post omnia sanctum altare in medio (ante thronos et subsellia)

collocasset, ista rursus ut essent populo inaccessa, ligneis retibus
sive cancellis (unde appellatio nostra Chancel) circumdedit. Addi
possunt multa ex Chrysostomo et Theodoreto aliisque priscis patri-
bus hue facientia?.

Ambrosius’ vetuit Theodosinum, postquam obtulit, sedere aut
manere intra cancellos sacerdotum, et interiora templi, que patent
(inquit) solis sacerdotibus. Paruit imperator, atque divisse fertur,
se unum Ambrosium invenisse qui verus episcopus esset ; sed hoe
paulo morosius quam oportuit, neque enim alius episcopus hoe
unquam prohibuit. Et in 6 Syn. Constantinopolitana, can. 69°.
sic continetur. Nulli liceat laicorum intra sacrarium ingredi, ab
60 tamen nequaquam prohibita majestate et authoritate imperatoris,

" [See the words cited in note m.]

ο [ἀλλὰ καὶ ὧδε καὶ τὸν νεὼν ἐπιτε-
λέσας, θρόνοις τε τοῖς ἀνωτάτω εἰς τὴν
τῶν προέδρων τιμὴν, καὶ προσέτι βάθμοις

ἐν τάξει τοῖς καθ᾽ ὅλου κατὰ τὸ πρέπον
κοσμήσας, ἐφ᾽ ἅπασί τε τὸ τῶν ἁγίων

ch. 6. sect. 6, 7, 8.]

& [Theodoret. Eccl. Hist., lib. v. ὁ.
18. p. 218.]

τ [μὴ ἐξέστω τινὶ τῶν ἅπάντων ἐν
λαϊκοῖς τελοῦντι ἔνδον ἱεροῦ εἰσιέναι
θυσιαστηρίου: μηδαμῶς ἐπὶ τούτῳ τῆς

ἅγιον θυσιαστήριον ἐν μέσῳ θεὶς, αὖθις
καὶ τάδε ὡς ἂν εἴη τοῖς πολλοῖς ἄβατα,
τοῖς ἀπὸ ξύλου περιέφραττε δικτύοις.---
Euseb. Hist. Eccles., lib. x. cap. 4. p.
474.]

P [See Bingham, Antiq., book viii.

βασιλικῆς εἰργομένης ἐξουσίας kal avdev~
τίας, ἡνίκα ἂν βουληθείη προσάξαι δῶρα.
τῷ πλάσαντι, κατά τινα ἀρχαιοτάτην
mapaSoow.—Conc. Const. vi. (Quini-
sextum) can. 69. Concil., tom. vii.
col. 1380, B.]

229

ON THE ORNAMENTS IN THE TIME OF DIVINE SERVICE.

quando voluerit Creatori dona offerre, et consecrata accipere ex
antiqua ecclesie consuetudine. Theodosius igitur sese excusavit
Ambrosio respondens, quod nulla arrogantia inductus intra can-
cellos substitisset, sed morem secutus Ecclesia Constantinopoli-
tana, in qua is honor imperatori habitus, ut intra cancellos ubi
clerus, thi etiam ipse sacra mysteria perciperet ; sed reversus
Constantinopolin, quum festo die templum adiisset, τῇ ἱερᾷ τραπέζῃ
Ta δῶρα προσενεγκὼν αὖθις ἐξελήλυθεν, ef ne invitatus quidem
manere intus voluit. Theodoretus in Hist., lib. v. cap. 17%.

And here is to be noted, that the minister at the time of the com-
munion, and at all other times of his ministration, shall use such
ornaments, Sc.| Religio divina alium habitum habet in minis-
terio, alterum in usu vitaque communi; S. Hieronym. in 44, cap.
Ezech.*
Domini Sacramenta. Vestibus lineis utuntur Atgyptit sacerdotes,
non solum intrinsecus, sed extrinsecus ; Idem. 1b" Item* advers.
\Pelag., cap. 19*. hac sunt ejusdem HMieronymi verba, Que sunt,

Debemus munda conscientia ef mundis vestibus tenere

royo, inimicitia contra Deum, si tunicam habuero mundiorem, δὲ
episcopus, presbyter et diaconus, et reliquus ordo ecclesiasticus
(sive cleric) in administratione sacrificiorum cum candida veste
processerint 7 Chrysost., etiam Hom. \x. ad Pop. Antioch.’ Mi-
nistrantes alba et splendida tunica indui solitos innuit. Cone.
Carthagin. LV. can. 48%. jubet diaconum tempore oblationrs vet
lectionis alba uti. Optatus Milevitanus, lib. vi.* Quis fidelium
nescit in peragendis mysteriis ipsa ligna (sive mensam sacram)
linteamine cooperiri ?

De cereis etiam accensis, idem Hieronymus adversus Vigilan-
tium, cap. 9°, Per totas Orientis Hcclesias, quando legendum est

5 [Theodoret, ubi supra. }

Ὁ [S. Hieron. Comment. in Ezech.,
lib. xiii. cap. 44. v. 17, &c. Op. tom. ν-
col. 548, A.]

ἃ (Idem, ibid., col. 547, A. ]

v [The remainder of this note is
from Calixtus de Sacrificio Christi, &c.
§§ lvi., lvii., except the last words, which
are adapted to our case. |

x (Id. Dial. cont. Pelag., cap. 25.
Op. tom. ii. col. 713, D.}

y [Cosin quotes these words from
the Latin edition of Chrysostom, tom.
y. p. 196, E. ed. Par. 1546. The homily
as it stands there is made up of por-
tions of two of the homilies on St.
Matthew. See Duczus’ edition, in his

catalogue of the homilies prefixed to
the seventh volume. The original of the
passage is: τοῦτο ὑμῶν 7 ἀξία, τοῦτο ἣ
ἀσφάλεια, τοῦτο 6 στέφανος ἅπας, οὐχ
ἵνα λευκὸν χιτωνίσκον καὶ ἀποστίλβοντα
περιβαλλόμενοι meptinre.—S. Chrysost.
Hom. 82. in Matth. § 6. Op. tom. vii.
p- 789, D.]

z [Ut diaconus, tempore oblationis
tantum vel lectionis, alba utatur.—
Cone. Carthag. IV. can. 41. Concilia,
tom. ii. col. 1441, A.]

a [S. Optatus de Schism. Donat., lib.
vi. cap. 1. Op. p. 93. ]

b [S. Hieron. cont. Vigilantium, cap,
8. Op. tom. ii. col. 894, D.]

SECOND
SERIES.

230 NOTES ON THE BOOK OF COMMON PRAYER.

Seconp evangelium, accenduntur luminaria jam sole rutilante, non utique
Series. ς 5 Raat peu
ad fugandas tenebras, sed ad signum latitia significandum.

Nempe peculiari isto apparatu et antiqua et nostra Ecclesia in-
dicium facere voluit, non esse rem vulgarem, aut communem qua
instituatur actionem, sed solennem, sacram et mysticam, atque adeo
ut animi omnium eo magis intenti essent, et de dignitate ac mag-
nitudine tante celebrationis et rerum divinarum admonerentur.
ftecte tamen monet prefatio nostra de ceremoniis, hosce ritus ad ©
essentiam religionis non pertinere, nec necessarios esse, sed adia-
phoros, qui durante Ecclesia mandato, quum ad ordinem et deco-
vem faciant, observari debent.

The minister.) Hoe intelligas de iis, quibus regimen plebis est
commissum.... Minister namque generaliter dicitur, qui quod
mandat superior exequitur ...et proprie refertur ad eos, qui officia
ecclesiastica administrant ; ut scilicet minister sumatur pro rectore
vel gubernatore Ecclesia, juata notata per archidiaconum im cap.
presenti. x. ministris. de Off. ord., lib. vi. e¢ ὁ. licet canon. de
Hlectione, x. gregis. Linwood, in Glossa yx. ministri de sum.
Trin. 6. ignor. sacerd.* Istud ergo vocabulum non est primo a
reformatoribus nostris inventum, aut usurpatum.

At the time of the Commuuion.| And at the celebration of the
holy Communion it was ordained, by the rules and orders of
the first liturgy set forth by the Church of England, and
confirmed by authority of parliament, in the second year of
the reign of King Edward the VIth*: ‘That the priest who
shall then execute the holy ministry, shall put upon him the
vesture appointed for that ministration; that is to say, a
white alb plain, with a vestment or cope?’ and, ‘that other
priests and deacons, who shall help him in that ministration,
shall have upon them likewise the vestments appointed for
their ministry ; that is to say, albs with tunicles:’ but ‘if he
be a bishop, who either celebrateth the holy Communion, or
executeth any other public ministration, that then he shall

© [Lyndwood, Provinciale Anglica-
num, lib. i. tit. 1. de Summa Trinitate
et Fide Catholica, cap. 1. p. 2, note b.
ad verb. Ministri. The references to
Archidiaconus are to the Commen-
taries of Guido de Baiso on the sixth
book of Decretals, lib. i. tit. xvi. ο. 11,
and lib. i. tit. vi. ο. 13.]

4 [See above, p. 43, note c. The
first part of the rule is in the rubric at

the beginning of the Communion-office
in the Book of Common Prayer of
1549. The latter part is from ‘“ Certain
notes for the more plain explication and
decent ministration of things contained
in this book,’”’ at the end of the Book of
Common Prayer of 1549, beginning
“And whensoever the bishop shall
celebrate,” &c.]

ON THE ORNAMENTS IN THE TIME OF DIVINE SERVICE. 231

jcope or vestment; and also his pastoral staff in his hand, or
2lse borne or holden by his chaplain.’

And at all other times of his ministration.| That is, (as is

set forth in the first liturgy of King Edward before men-
tioned®,) ‘in the saying or singing of matins and evensong,
Paptizing and burying, the minister in parish churches, and
Phapels annexed, shall use a surplice. And in all cathedral
:hurches and colleges, the deans, archdeacons, provosts, mas-
bers, prebendaries, and fellows, being graduates, may use in
fhe quire, besides their surplices, such hoods as pertain to
pheir several degrees which they shall have taken in any
janiversity within this realm; and when they do preach, it is
jseemly also that they should wear their hoods belonging to
|sheir degrees.’
The word “all”? here had been divers years omitted in the
jeditions of this book, contrary to the true copy of it, set forth
jn the first year of Queen Elizabeth, (which was done either
loy the negligence of the printer or upon design,) until King
Charles the First, in the first year of his reign, commanded
Ὁ to be restored, and sent me to his printing-house to see it
lone ; ever since which time it has so continued.

In the church.| For “in all other places,” as it was declared
Ὅν the same authority in the second year of King Edward the
Sixth’, “Every minister shall be at liberty to use any sur-
jplice or no.”
| As were in use, &c.] Among other ornaments of the church
jthat were then in use, the setting of two lights upon the
communion-table or altar was one, appointed by the king’s
Injunctions®, (set forth about that time, and mentioned or
ratified by the act of parliament here named*,) whereby all
other wax-lights and tapers, which in former times of super-

|

© [These rules are ‘found in the
i‘ Certain notes,’ &c. at the end of the
book of 1549, referred to in the last
note. }

f (Ibid. ]

& [Injunctions given by Edward VI.
)(A.D. 1547.) ὃ 8. Wilkins, Concilia,
jtom. iv. p. 4: ‘They shall suffer from
thenceforth no torches nor candles, ta-
pers or images of wax, to be set afore
jany image or picture, but only two

lights upon the high altar, before the
Sacrament, which for the signification
that Christ is the very true light of
the world, they shall suffer to remain
still.’? |

h (The act referred to is 2 ἃ 3 Edw.
VI., c. 1. The Book of Common Prayer
is confirmed; but it does not appear
that these Injunctions are, as Cosin
states, either ratified or mentioned. See
the next series of notes. ]

have upon him, besides his rochet, a surplice or alb, and a Sscoxp
SERIES.

ΘΈΘΟΝΡ

SERIES.

232 NOTES ON THE BOOK OF COMMON PRAYER.

stition men were wont to place before their shrines and
images of saints, being taken away and utterly abolished, it
was required, that two lights only should be placed upon the
altar, to signify the joy and splendour we reccive from the
light of Christ’s blessed gospel. Bene B. Lutherus in formula
misse sive Communionis, quam Wittenburgensi Lcclesie anno
superioris seculi vicesimo tertio prescripsit, Nec candelas
(inquit) nec thurificationem prohibemus, sed nec exigimus ; esto
hoc liberum',

By authority of parliament.| Which confirmed both the
first liturgy and the Injunctions of King Edward the Sixth*.

In the second year of the reign of King Edward the Sixth.]
For it is here to be noted, that in his time there were two
several liturgies, and two several acts of parliament made to
confirm them. One in the second year, and another in the
fifth year of his reign. In which fifth year, (upon the disuse
which some men made of the former ornaments, or upon the
displeasure that other men took against them both at heme
and abroad,) it was appointed by the second liturgy, and
enacted by parliament authority’, “That the minister, at the
time of the Communion, and at all other times in his minis-
tration, should use neither alb, vestment, nor cope; but
being an archbishop or bishop, should have and wear a
rochet ; and being a priest or deacon, should have and wear
a surplice only.” And yet this latter book, and act of par-
hament thereunto annexed, did not condemn either the orna-
ments, or any thing beside that was appointed in the former
book, but acknowledged it all to have been “a very godly
order, agreeable to the Word of God and the primitive
Church™.” Whereupon, by authority of parliament, in the
first year of Queen Elizabeth", albeit it was thought most
meet to follow and continue the order of divine service in
Psalms, lessons, hymns, and prayers, (a few of them only

i [This Latin is from Calixtus, ubi parliament for common prayer and
supra, ὃ lvii. The reference is to the administration of the Sacrament,’’ (re-
Formula Misse seu Communionis pro ferring to that of the second year of
Ecclesia Wittenbergensi ad ‘Lectio the king’s reign,) ‘to be used in the
Evangelii.’, Lutheri Op. tom. ii. fol. mother tongue within the Church of

884. Witteb. 1562. ] England, agreeable to the Word of
k [See the last note but one. ] God and the primitive Church,” &e.

1 [See above, p. 43. ] Act of Parliament, 5 & 6 Edw. VI.
m(‘Where[as|therehathbeenavery cc. 1. ]
godly order set forth by authority of » [Act of 1 Eliz. c. 2. § 1 and 13.]

ON THE ORNAMENTS IN THE TIME OF DIVINE SERVICE. 999

ravied,) which was set forth in the fifth year of King Edward;
ret for the ornaments of the church, and of the ministers
hereof, the order appointed in the second year of his reign
lvas retained, and the same are we bound still to observe.
hich is a note wherewith those men are not so well ac-
juainted as they should be, who inveigh against our present
naments in the church, and think them to be innovations
ntroduced lately by an arbitrary power, against law; whereas,
ndeed, they are appointed by the law itself. And this Judge
elverton acknowledged and confessed to me, (when I had
leclared the matter to him, as here I set it forth,) in his
lircnit at Durham, not long before his death, having been of
jnother mind before.

| According to the act of parliament set forth in the beginning
\f this book.] ὃ penult.°, in these words: “ Provided always,
pnd be it enacted, that such ornaments of the church,” (where-
into the adorning and decent furniture of the communion-
lable relate,) “and of the ministers thereof,” (as the alb or sur-
plice, vestment or cope, with the rochet and the pastoral staff
yefore mentioned,) “shall be retained and be in use, as was
ja this Church of England, by authority of parhament, in the
jecond” (not the fifth) “year of the reign of King Edward
he Sixth; until other order shall be therein taken, by the

|Ingland, for causes ecclesiastical, or of the metropolitan of
jhis realm.” Which other order, so qualified as is here
\ppointed to be, was never yet made.

Of the Morning and Evening Prayer.

With a loud voice.| Ut possit recitans ab omnibus audiri.

[On the Confession. |

| According to Thy promises declared unto mankind in Christ
fesu, &c.] Jesus interpretatur salvator. Christus idem est
juod unctus, a quo dicimur Christiant. Ratio autem quare

| ° [8 13 of that Act, 1 Eliz. c. 2, being the Act of Uniformity prefixed to

pe Book of Common Prayer. ]

SECOND

SERIES.

ΦΈΘΟΝΌ
Series.

Amen,

234 NOTES ON THE BOOK OF COMMON PRAYER.

[On the Absolution. ]

Power, &c., to declare and pronounce, δ.)

Non est igitur potestas peccata suo arbitrio remittendi, (quod
tantum jus Christo homini concessum est) sed annunciandi ve-
niam, que Nathani etiam ad Davidem, et prophetis aliis man-
data fuerat.

Then shall the minister begin the Lord’s Prayer.]

The Lord’s Prayer. Quam Tertullianus vocat fundamen-
tum precum?; the prayer upon which all other prayers are
builded. Non enim precepit Christus, ut non alia verba reci-
temus, quam que in hac oratione prescribuntur (quanquam id
quoque aliquando fiert cum fructu potest) sed ut materiam pre-
cum hinc petamus. Et sane nihil est dignum oratu, quod non
in partes hujus formule tanquam in locos suos recte digeri pos-
sit. Oratio enim hec (ut idem Tertullianus loquitur%) “ quan-
tum substringitur verbis, tantum diffunditur sensibus.” Docent
autem nos ea que ex Hebreorum libris ab aliis sunt citata, non
tam formulam hane a Christo suis verbis conceptam, quam in
eam congestum quicquid in Hebreorum precibus erat laudabile.
εν Lam longe abfuit ipse Dominus Ecclesie ab omni affecta-
lione non necessarie novitatis. Grot.*

For Thine is the kingdom, &c.| Quod in Mattheo sequitur,
Quoniam Tuum est regnum, &c., cum in vetustissimis exempla-
ribus Grecis non extiterit (extat autem et in Syriaco, et in
Latino contextu, et in Arabico) argumentum nobis exhibet,
unde discamus, non Arabicam tantum et Latinam versionem,
sed et Syriacam factam postquam Ecclesiarum λευτουργία for-
mam certam acceperat. Nam ex Grecie consuetudine ceptum
est ascribi hec Doxologia, magis quam pars precationis Latinis
omnibus ignota. Grot.* Quos in suo divino officio Ecclesia
Anglicana, Occidentis Ecclesia pars, hic sequitur.

Sed et Amen, apparet non a Christo additum, sed ex more
veteris Ecclesie publicam vocum recitationem ea voce appro-
bantis. Id enim factitasse Christianos veteres docemur, 1 Cor.

P [Quoniam tamen Dominus pro- tione, cap. 9. Op. p. 133, A.]
spector humanarum necessitatum seor- 4 [Idem, ibid., cap. 1. Op. p. 130, 4.1
sum post traditam orandi disciplinam, τ [Grotius, Comment. in Matth. vi.
Petite, inquit, et accipietis, et sunt que 9, apud Criticos Sacros., tom. vii. col.
petuntur pro circumstantia cujusque, 268.

premissa legitima et ordinaria oratione, 5 [Id., ibid. in ver. 13, col. 272.]
quasi fundamento.—Tertullian. de Ora-

ON THE ORDER FOR MORNING PRAYER. 235

xiv. 16. idgue ui multa, exemplo Hebreorum, Deut. xxvii. 15.
Giot.*

As in cathedral or collegiate churches, or where there be
many priests and clerks together, that are skilful to do it.
Melodias autem simplices, graves, concinnas, et verbis textus con-
gruentes in ecclesiis conservari oportet. Nec cuivis cantori liceat
suo libitu musicos modos variare, ne dum quilibet symphonista
suam propriam phantasiam sequitur, musica perinde ut Africa
quotidie novam feram producat. (ἃ

Te Deum laudamus.| Iste hymnus vulgo refertur ad SS,
Ambrosium et Augustinum qui in ejusdem δ΄. Augustini baptismo
illum ex tempore ediderint et decantaverint. Proferturque hujus
opinionis author et assertor S. Dacius episcopus Mediolanensis in
Chronico, qui floruit tempore Justiniani Imperatoris, cujusque
meminit δ. Greg. lib. iii. Dial. c. 4.5 sed quicquid sit de veritate
hujus historie, certum est hoc Chronicon non esse hujus Dacii,
(Mireus de Canon. Regul. cap. 15.) quia probari non potest ullum
Chronicon ab eo scriptum fuisse, nedum citatum, tam quia non
redolet stylum illorum temporum, tum quia falsum est quod bi
continetur, quod S. Augustinus audiens S. Ambrosium de Incar-
natione ad populum tractantem “ et predicantem, tremens ac pal-
lens, omnibus qui aderant videntibus, obriquerit, ac etiam finita
monitione, quam ad populum B. Ambrosius ministrabat, primus
ad eum Augustinus pervenerit,” &e. Adversatur enim S'. Augustini
et Possidii scriptis, nec poterit in mentem viri alicujus eruditi ac
sapientis, qualis fuit hic Dacius, venire. Quare ante S. Benedic-
tum* et Teridium*® S. Cesarii Arelatensis episcopi discipulum,
qui de hoc hymno in suis regulis locuti sunt, nullus veterum tllius
mentionem fecit. Menard.

t [Grotius, ibid. ]

u [This is an extract from a preface,
by David Chytrzus, to a Missal for the
use of the Protestant Churches of Wit-
tenberg, by Matt. Ludecus; Cosin de-
rived them from Georg. Calixtus, de
Sacrificio Christi, § x. |

x [S. Greg. M. Dialog., lib. iii. c. 4.
Op. tom. ii. col. 285, A. On Dacius’
Chronicon, see above, p. 64, note z. }

y [These words in parentheses are in
the margin of Menard, and ought to
have been placed against “ profertur
hujus opinionis auctor,’’ as it is Mi-
reus who cites Dacius, in his Cano-

nicorum Regularium ord. S. Aug. ori-
gines et progressus. Cap. ii. pp. 6, 7.
Colon. 1614, |

z [See above, p. 64, note b. |

8. [Dicite Matutinos: . .. Laudate
Dominum de ceelis. Te Deum Jauda-
mus. Gloria in Excelsis Deo: et ca-
pitellum. Omni Dominica sic dicatur.
—Regula S.Cesarii Arelat. per S. Te-
tradium, ap. Holsten» Cod. Regularum
Monast., tom. i. p. 146. ]

b [S. Gregorii Pape Liber Sacra-
mentorum, cum notis H. Menardi;
Note et observationes, p. 400. Paris.
1642. ]

SECOND

SERIES.

SeEconD
ΝΕ ΠΕ.

Ruffinus in
Expo-it.
Symb. ἢ
Ambros.
Serm. de
Jejun. 588,
Augustin.
1 ας δα 55
techumen?,

236 NOTES ON THE BOOK OF COMMON PRAYER.

Benedicite.| In the order of Salisbury, it was appointed only
to be said upon the Saturday in Ember-week (post Cinerum
diem) after this manner (loco Tract. ad Missam.°)

Duo clerici. . . ad gradum chori dicant, Benedictus, &c.
Benedicite omnia opera Domini Domino, §c. chorus autem post
unumquemque versum respondeat, Hymnum dicite et superex-
altate Dominum in secula*,

De hoc cantico S. Chrysost. in Homilia cui hic est titulus
‘Quod si seipsum non ledit nemo ledere possit®’ hac habet verba ;
Cumque nec templum (iterum enim eadem dicam) neque altare,
non patriam, non sacerdotes, non prophetas haberent, in alicna et
barbara regione, in medio camini, totiusque illius exercitus, rege
harum rerum authore spectante, splendidum statuerunt tropheum,
et insiynem reportarunt victoriam, admirabili illa, et inopinata
cantione decantata, que ex illo etiamnum ubique terrarum can-
tatur, et cantubitur etiam in postera sacula.

De Symbolo Apostolorum,

Credidit antiquitas, Apostolos priusquam ab Hierosolyma dis-
cederent, composuisse Symbolum fidei, quod hodie Apostolicum

vocamus.

¢ [In saying that the Benedicite was
appointed only to be said on the Sa-
turday in Ember-week, Cosin confined
his observation to the Sarum Missal;
where it is appointed to be said after a
Lectio at mass, as he states; but in the
Breviary it is ordered to be said every
Sunday at Lauds, to which our morn-
ing prayer in part corresponds. The
Saturday in the Lent Ember-week, on
which the Benedicite is to be said, is
not Sabbatum post Cinerum diem, but
the Saturday after.—See the Missale
ad usum Eccl. Sarisb. Sabbato quatuor
temporum, fol. xxxix. b.]

4 [ Missale Sarisb. ibid. ]

© [καὶ οὔτε vaby, πάλιν γὰρ τὰ αὐτὰ
ἐρῶ, οὔτε θυσιαστήριον, οὐ πάτριδα, οὐχ
ἱερέας, οὐ προφήτας, ἔχοντες, ἐν ἀλλο-
τρίᾳ καὶ βαρβάρῳ χώρα, ἐν αὐτῇ μὲν οὖν
μέσῃ καμίνῳ μεταξὺ τοῦ στρατοπέδου
παντὸς ἐκείνου, αὐτοῦ τοῦ βασιλέως τοῦ
ταῦτα ἐργαζομένου θεωροῦντος, λαμπρὸν
ἀνεστήσαντο τρόπαιον, καὶ περιφανῆ
νίκην ἤραντο, τὴν θαυμαστὴν ἐκείνην
καὶ παράδοξον ἄσαντες δὴν, τὴν καὶ
μέχρι τοῦ νῦν ἐξ ἐκείνου πανταχοῦ τῆς
οἰκουμένης ἀδομένην, καὶ ἀσθησομένην δὲ

Etsi autem Acta Apostolorum hujus rei mentionem

καὶ εἰς τὰς μετὰ ταῦτα yeveds.—S. Chry-
sost. Lib. (al. Hom.) Quod qui seip-
sum non ledit nemo ledere possit, ὃ 16.
Op. tom. iii. p. 462, D.]

f [Discessuri ab invicem normam
prius future 5101 preedicationis in com-
mune constituunt... omnes igitur in
uno positi, et Spiritu S. repleti, breve
istud future 5101 predicationis indi-
cium, conferendo in unum quod sen-
tiebat unusquisque, componunt, atque
hance credentibus dandam esse regulam
statuerunt.— Ruffinus in Symbolum.
Opuscula, p. 169. ]

% [Ipsa autem ipsa clavis quam fidem
dicimus, videamus quemadmodum con-
stet, et quemadmodum consolidata sit.
Arbitror illam duodecim artificium
operatione conflatam; duodecim enim
Apostolorum Symbolo, fides sancta con-
cepta est, qui velut periti artifices in
unum convenientes, clayem suo con-
silio conflaverunt.—Serm. 33. de jeju-
niis ὃ 6. (aliter 38) opus spurium inter
Op. S. Ambros., tom. ii. in Append. col.
435, F.]

» [Hoc est enim Symbolum quod re-
censuri estis et reddituri. Ista verba

237

ON THE ORDER FOR MORNING PRAYER.

non faciunt; nec hoc Symbolum ad verbum, et eodem orationis Szcoxp
; : δ: ope Ὁ SERIES.
conéextu in sacris libris extet ; tamen nemo sanus negavertt, esse -
compendium fidet Christiane, ut brevissimum ita et absolutissi-

mum, cujus singule partes sacris literis firmissime innituntur.
3

All devoutly kneeling.| Est acrior Tertulliani objurgatio (Rubric

in eos, yui sedentes orant. “Cum enim (inquit) perinde faciant Creda
nationes adoratis sigillaribus suis residendo, vel propterea in
nobis reprehendi meretur, yuod apud idola celebratur. Eo ad-
ponitur et irreverentie crimen, etiam ipsis nationibus, siquid
saperent, intelligendum, siquidem irreverens est adsidere sub
consvectu ejus, quem cum maxime reverearis et venereris ;
quanto magis sub conspectu Dei vivi Angelo adhuc Orationis
adstante, factum illud est irreligiosissimum, nisi quod expro-
bramus Deo, quod nos oratio fatigarit.” Tert. de Orat., c. 12%.
Ubi ex tribus capitibus format reprehensionem : 1°. quod per-
inde faciant nationes, quas tmitari, mereiur in nobis repre-
hendi. 2°. quod etiam inter homines irreverens sit, coram et
contra eum sedere cui debes venerationem ; 3°, deniqgue quod
The ancient
Christians performed all their service standing or kneeling;
sitting they allowed not.

signum sit anime languentis et oratione fatigata.

The Lord be with you.—And with thy spirit.) 5. Chryst.
Hom. 18. in 2 ad Corinthios). Bene precatur sacerdos populo,
et populus sacerdoti. Nam ‘Cum spiritu tuo’ nihil aliud est
quam hoe.

Ante primam orationem semper dicitur ‘ Dominus vobis-
cum, δ. Sarum*,

Let us pray.| Sarum’,
humiliate capita vestra.

Sive flectamus genua, levate corda,

λαῷ, ἐπεύχεται δὲ 5 λαὸς τῷ ἱερεῖ" τὸ

qu audistis, per Scripturas divinas
γὰρ, μετὰ τοῦ πνεὐματός σου, οὐδὲν ἄλλο

sparsa sunt; sed inde collecta et ad

unum redacta, ne tardorum hominum
memoria laboraret: ut omnis homo
possit dicere, possit tenere quod credit.
—S.Aug. Serm. de Symbolo ad Catech.,
cap. i. § 1. (aliter lib. 1. de Symbolo
ad Catech.) Op. tom. vi. col. 547, B.]

i (Tertullian. de Oratione, cap. xii.
Op. p. 134, B.],

i [ew αὐτῶν πάλιν τῶν φρικωδεστά-
τῶν μυστηρίων ἐπεύχεται ὃ ἱερεὺς τῷ

éotiv.—S. Chrysost. in 2 Cor. cap. viii.
Hom. xviii. Op. tom. x. p. 368, C.]

k [Cosin here refers to the Missale
in usum Ecel. Sarisb., in which the
words, Dominus vobiscum. R. Et cum
spiritu tuo, are said before the first col-
lect except the contrary is ordered, ]

1 [This also refers to the Oremus,
which generally precedes the collects
in the Missale. |

SeconpD

Series.

238

NOTES ON TIE BOOK OF COMMON PRAYER,

The second Collect for Peace.| In Ord. Sarum hee oratio
est post-communio in Missa pro Pace™.

Through Jesus Christ our Lord, Ideo autem omnes col-
lecte terminantur per Jesum Christum Dominum nostrum, ut
omne quod datur a Patre, intelligamus per Filium ejus nos acci-
pere, cujus hereditas sumus. Alcuin. de Div. Officiis®. Quod
in fine orationis subjungitur, per Dominum nostrum, eo re-
spectu sit, quod Christus mediator est Dei et hominum; et
impossibile est eterna Dei beneficia per aliam viam decurrere
ad nos quam per ipsum; per ipsum ergo petimus et impe-
tramus. Rupert. de Div. Off., lib. i. cap. 31°.

The second Collect at Evening Prayer.| In Ord. Sarum
hec oratio est collecta in Missa pro Pace”.

DE SYMBOLO S. ATHANASII4,

Nor dividing the substance.| Et nota quod in hoe... tollitur
error sive heresis Ari, qui posuit, quod Patri, et Filio, et Spiritua
Sancto, sicut sunt diversa nomina, ita sunt diverse substantia.
24. . 3. ¢. Quidam. x. Arigni. Linwood".

For there is one Person of the Father, another of the Son, and
another of the Holy Ghost.| De quibus... dicitur, Tres sunt qui
testimonium dant in calo, Pater, Verbum, et Spiritus Sanctus.
1 Jo. 5.... Et in hoe destruitur error Sabellit, qui posuit unam
essentiam, sed negavit Trinitatem personarum, dicens, quod una
persona quandoque dicitur Pater, quandoque dicitur Filius, quan-

doque dicitur Spiritus Sanctus.
lian. Linw.*

™ { Deus, auctor pacis et amator, quem
nosse, vivere: cui servire regnare est:
protege ab omnibus impugnationibus
supplices tuos; ut qui in defensione
tua confidimus nullius hostilitatis arma
timeamus; per, &c.—Missa pro pace;
post-communio. Ibid. Commune, fol.
SKI x-5 5]

» { Albini Flacci Alcuini de Divinis
Officiis, c. 40. ap. Hittorp. p. 68. col.
2, D.]

° [Ruperti Abbatis de Divinis Offi-
ciis, lib. i. c, 81. ap. Hittorp. p. 473.
col. 1, B.]

P [Deus a quo sancta desideria,
recta consilia et justa sunt opera; da
servis tuis illam quam mundus dare
non potest pacem; ut et corda nostra

24. g. 3. 6. Quidam. x. Sabel-

mandatis tuis dedita, et hostium sub-
lata formidine, tempora sint tua protec-
tione tranquilla, per, &c.— Missa pro
pace, Oratio, Miss. Sarisb. ubi supr. ]

4 [Instead of these notes on the
Creed of S. Athanasius, Nichols sim-
ply put, Vide Lindwood, lib. i. tit 1.]

τ {Lyndwood Provinciale Anglica-
num, lib. i. tit. i. 6. 1. (De Summa
Trinitate c. Ignorantia) p. 2, note m.
The reference at the end is to the De-
cretum, par. 2. caus, 24. quest. 8. c. 39.
4 Ariani. ap. Corp. Jur. Can. tom. 1.7

5 { Lyndwood, ibid., note ἢ, in verb.
trium personarum se. Patris, Filii, et
Spiritus Sancti, quoting the Decretum,
ibid., 4 Sabelliani. }

ON THE CREED OF ST. ATHANASIUS. 239

And yet They are not three eternals, but one eternal.] * Pro
clariori intellectu precedentium et subsequentium ... nominum
wl Trinitatem pertinentium, ... nota, quod omne nomen quod de
Deo dicitur, aut est essentiale, aut personale, aut notionale....
Nominum essentialium (qualia sunt Deus, Deitas, Essentia, Sub-
stantia, Natura,) quedam sunt substantiva, quedam adjectiva:
substantiva sunt, ut Divinitas, Deus, Creator et similia, et horum
quedam sunt abstracta, quedam concreta, quedam media: ab-
stracta sunt que absolute significant Divinam Essentiam, ut Essentia,
Deitas, Bonitas, et hujusmodi, et de his datur hee regula, quod
semper supponunt et significant Essentiam, nec possunt trahi per
aliquod conjunctum ad supponendum pro persona ; unde talia no-
mina conjuncta cum prepositionibus, vel nominibus, vel verbis, vel
participiis notionalibus reddunt propositiones falsas in quibus po-
nuntur;... ut, Essentia generat, vel generatur ; Hssentia est de
Essentia, vel Essentia est apud Essentiam, et hujusmodi. Et est
tenendum, quod ista nomina abstracta, puta essentialia, predi-
cantur de qualibet persona per se, et de omnibus simul singula-
riter, sed non pluraliter ; verbi gratia, Pater est Deitas, Filius est
Deitas, Spiritus Sanctus est Deitas, et hi simul sunt una Deitas, et
non tres Deitates. Concreta dicuntur que significant quasi formam
in subjecto, ut Deus, Creator, et similia; et de his hee datur
regula, quod generaliter significant Essentiam,.... licet quan-
doque ponuntur pro persona. Media sunt que habent modum et
formam et significationem abstractorum, sed usum et officium con-
ceretorum, ut Lumen, Sapientia, Principium et hujusmodi. Ista
enim sicut abstracta predicantur de qualibet persona per se, et de
omnibus simul singulariter, sed non pluraliter, ut supra dictum ;
Item supponunt pro personis sicut concreta, ut cum dicitur Lumen
de Lumine... et hujusmodi. Adjectivorum nominum alia signi-
ficant pure Essentiam nihil connotando, ut Ens, bonus, §c., alia
aliquid connotando, ... quorum quedam connotant aliquid priva-
tive, quedam positive; privative, ut Kternus, Immensus;... et
de his datur eadem regula que de premissis [scil.| Quod predi-
catur de omnibus personis insimul et divisim, singulariter et non
pluraliter, ut Pater est eternus, Filius est aternus, Spiritus
Sanctus est aternus, non tamen tres aterni, sed unus aternus.”?
De reliquis nominibus personalibus et nominatibus lege Linwood
im gloss. de Sum. Trin. ὁ. 1. ad verb. procedentemt.

Ὁ [Id. ibid., p. 4, note d. That is the passage in the text is extracted.
the note from the former part of which It ought to be observed that Cosin

SECOND

SERIES.

SeconpD
SERIES.

240 NOTES ON THE BOOK OF COMMON PRAYER.

And the Holy Ghost is God.| Ex hoc confunditur error
Macedonii, qui dicebat Spiritum Sanctum non esse Deum. 15
Dist. c..1*.

Nor begotten.| Ingenitus, sie dictus eo quod ab alio non sit,
unde 8, Aug. lib. xv. de Trin. “ Pater (inqguit) solus non est de
alio, ideo solus appellatur ingenitus, non quidem iu Scripturis sed
in consuetudine disputantium, et de re tanta sermonem, qualem
valuerint, proferentium.” Linw.*

The Holy Ghost is of the Father, and of the Son.| Non uta
duobus principris, sed ab uno principro*.

But proceeding.| Bene exprimitur in Const. Provine. Anglie
ὦ. 1. 6. de Sum. Trin. A Patre et Filio pariter procedens, hoc est,
“non a duabus spirationibus, sed una spiratione [supra quo habes
textum]| extr. eod. tit. c. fideli, in lib. vid”

All men shall rise again with their bodies, and shall, δ᾽.
In hoe articulo confunditur error multorum qui negabant resurrec-
tionem generalem, et precipue eorum qui dicebant, quod anima re-
sumerent alia corpora ; contra quos dicit Apostolos, Oportet cor-
ruptibile hoe induere immortulitatem. 1 Cor. xv.*

And they that have done. good, shall go into life everlasting ;
and they that have done evil, into, Sc.) Id quod Christus ait,
Matth. xxv. Ibunt hi in supplicium aternum, justi autem in vitam
clernam®*: h.e. unusquisque percipiet, prout hic in corpore gessit,
sive premium, sive penam. Psalm. Tu reddes unicuique secun-
dum opera sua.

Everlasting fire.| Adverte quod de aterna hac pana non fit
mentio nec in Symbolo Apostolorum nec in Symbolo Eeclesia (post
evangelium recitato), saltem per expressum, (licet per oppositum
intelligitur eterna damnatio, ut in hoc Symbolo Athanasit.) Prov.
Angl. de Summa Trin. et Linw. ibid.”

omits portions of Lyndwood, and oc-
casionally makes explanatory or other
slight alterations. ]

ἃ [Id., ibid., note a, in verb. esse
Deum, referring to the Decretum, pars
1. dist. 15. σαρ. 1:|}

Y [[014., p. 8, note 6, ad verb. inge-
nitum. ‘The passage of S. Aug. is in
his work De ‘Trinitate, lib. xv. 6. 26.
§ 47. Op. tom. viii. col. 1000, D.]

* [Ibid., p. 4, note ο, ad verb. pari-
ter procedentem. |

y {Ibid., being the continuation of
the passage last cited. The reference
is to the Lib. Sext. Decretalium, lib. 1.

tit. i. de Summa Trin. cap. unic. apud
Corp. Jur. Can., tom. iii., from which
the words of these two extracts are
taken. |

z [Ibid., p. 5, note r, ad verb. in
carne et anima. |

a (Tbid. This passage is made up of
extracts from these notes of Lyndwood,
p. 5, note 4, ad verb. gloriam zternam ;
note p, ad verb. Keclesize ; p. 6, note c,
ad verb. zterna damnatio. }

> (Id., ibid, p. 6, note e. The
words in parentheses, and of the last
clause, licet, &c., are added by Cosin. ]

ON THE LITANY. 241

ON THE LITANY.

By Thy Cross and Passion, &c.] The ancient fathers of the
Greek Church in their Liturgy, after they had recounted all
the particular pains in Christ’s passion, as they are set down
in the four Gospels, and by all, and by every one of them,
called for mercy and deliverance (as here we do), added after
all, and shut up all with this petition, 4c ἀγνωστῶν κοπῶν καὶ
βασανῶν ἐλέησον καὶ σῶσον ἡμᾶς: “ By Thine unknown sor-
rows and sufferings, Good Lord, have mercy upon us, save
and deliver us;” for He felt more of them than we know, or
can distinctly express.

And in the Day of Judgment, Good Lord deliver us.| This
petition and prayer referreth to us after we are dead; and
supposeth, that being dead, we are still capable of God’s
mercy and favour when the last day of the general judgment
shall come: for when that time comes, ‘‘ we must every one
(be we alive, or be we dead) stand before the tribunal-seat of
Christ, and then shall all men give an account severally for
their own deeds, every person for himself,” Rom. xiv. 10,
12; 2 Cor. v. 10; even for “every idle word that he hath
spoken,” Matt. xu. 36. It doth, therefore, concern us to
pray for ourselves, (as here the Church of England, therein
following the religious order and example of many Churches
abroad, hath directed us,) not only as we consider ourselves
in this present state of life, or “at the hour of our death,”
but likewise as we shall be hereafter in the future state of
dead persons, and in expectation of our final sentence, when
we shall be examined for every thing we have done or said
amiss, at the last day of judgment. Which examination
being yet to come, and to follow us when we be dead, we
may lawfully pray, that after death we may be delivered from
the rigour of it; and that God would have mercy on us, both
before we die (considered as persons here alive), and after-
wards (considered as persons that have been long dead), when
we shall come to render up our account “in the day of judg-

ment.” At which time, Christ will not sit upon His tribunal-
COSIN, R

SECOND
SERIES.

SEconD

SERIEs.

242 NOTES ON THE BOOK OF COMMON PRAYER.

seat only to execute a former sentence given “at the hour of
death,” but proceed further, and call every one to a reckoning
for what “ they have done in their bodies, whether it be good,
or whether it be evil,” Eccles. xii. 14; 2 Cor. v.10. “For
the Son of Man shall come in the glory of His Father, with
His angels, and then (not before) He will reward every man
according to his works,” Matt. xvi. 27. “Behold I come
quickly, and My reward is with Me, (with Him when He
comes,) to give every one according as his work shall be,”
Apoce. xxii. 12; that is, shall be then found to be upon the
account which they must then make to Him. And “ who
can abide the day of His coming,” (Joel ii. 11,) if He shall
proceed strictly with them, by the rules of justice and judg-
ment? Knowing therefore this terror, (as the apostle speaks,
2 Cor. v. 11,) we pray here for mercy and deliverance there,
that at this last day of judgment the strictness and rigour of
His discussing, examining, and sentencing our words and
deeds, may be graciously mitigated, and that He would “ be
merciful to us in that day,’ as St. Paul prayed for Onesi-
phorus, (2 Tim. i. 18,) being then most probably dead; or
whether he were dead or no, that prayer related to him, as
he should be in the state of death, and wherein that day of
judgment should find him: and so do we consider ourselves
here in making the same prayer, and saying, “in the day of
judgment, Good Lord deliver us.” It is a part, therefore, of
the piety and religion of the Church of England, (as it hath
been likewise of the universal Church of Christ heretofore :
S. Aug., Lib. de Cura pro Mortuis, c. 1° and 4%) to pray for
mercy after death, and not to doubt, (for otherwise we may
be sure she would never set us to pray and petition here for
it,) but that such as are dead in Christ, and in the Catholic
communion of His Church, be capable of it. Nor can we

© Non parva est universe Ecclesiz,
que in hac consuetudine claret, autho-
ritas, ut in precibus sacerdotis locum
suum habeat commendatio mortuo-
rum. [S. Aug. Liber de Cura gerenda
pro Mortuis. Cap. i. ὃ 3. Op. tom. vi.
col. 516, G. This passage is in the
margin of the original. ]

4 Et iterum, Non sunt pretermit-
tendz supplicationes pro spiritibus mor-

tuorum, quas faciendas pro omnibus in
Christiana et Catholica societate de-
functis, etiam tacitis nominibus sub
generali commemoratione suscepit Ec-
clesia, ut quibus ad ista desunt parentes
aut filii, aut quicunque cognati vel
amici, ab una eis exhibeantur pia matre
communi. [Idem, ibid., cap. 4. ὃ 6.
col, 519, F. This is also in the margin
of the original. |

ON THE LITANY. 243

conceive a more probable interpretation of these words, than
that there is mercy and favour to be found in the day of
judgment. But as we offer, and have set forth this inter-
pretation, because none other appear to us to be more pro-
bable; so because it is not any fundamental point or article
of faith, necessary to salvation, we will leave it free for every
man to think and judge of it as he shall see cause. Only if
he findeth not a more solid and certain interpretation, let
him take this.

Vide que annotavimus ad illa verba, “that we, and all
that are departed in the true faith, may have our perfect
consummation of bliss,” &c. in Officio et Sepultura mor-
tuorum®.

That it may please Thee to keep,—our most gracious King,
&e.] De his precibus Tertullianus Latinorum patrum anii-
quissimus, Apologetic., cap. 391; ‘ Oramus etiam pro impe-
ratoribus ; pro ministris eorum et potestatibus, pro statu secult,
et pro rerum quiete’ Et ad Scapulam® ; ‘ Itaque et sacrifica-
mus pro salute imperatoris, sed Deo nostro et ipsius, sed quo-
modo precepit Deus, pura prece” Huc etiam spectant verba
Cyrilli Hierosolymitani; Catech. Mystag. v.": ‘ Obsecramus
Deum pro communi Ecclesiarum pace, pro tranquillitate mundi,
pro regibus, pro militibus, pro sociis, pro egrotis et affiictis, et
in summa pro his omnibus qui egent auxilio; egemus autem
omnes.’

That it may please Thee to bless and keep the magistrates. |
Those that are subordinate, and have no authority but from
the king: of ancient time, the word magistrate had no other
signification; howsoever, of late days they use it and take
it commonly for the chief governor in a kingdom; contra
Latine vocis usum; nam Romanis magistratus minorum sem-
per potestatum nomen est; as here it 18.

© [See below, notes on the Office for ὑπὲρ στρατιωτῶν καὶ συμμάχων" ὑπὲρ

the Burial of the Dead.] τῶν ἐν acbevelais’ ὑπὲρ τῶν καταπονου-
f Tertullian. Apolog., cap. 99. Op. μένων: καὶ ἅπαξαπλῶς ὑπὲρ πάντων
p- 31, A.] βοηθείας δεομένων δεόμεθα πάντες ἡμεῖς,
& {Idem ad Scapulam, cap. 2. ibid. καὶ ταύτην προσφέρομεν τὴν θυσίαν.
p- 69, C.] —S. Cyril. Hierosol. Catech. 23. (Mys-

h [παρακαλοῦμεν τὸν Θεὸν ὑπὲρ κοι- tag. 5.) cap. 8, Op. p. 827, D. 328, A.
νῆς τῆς ἐκκλησιῶν ciphyns’ ὑπὲρ τῆς The Latin version used by Cosin is
τοῦ κόσμου εὐσταθείας" ὑπὲρ βασιλέων᾽' obviously incorrect. |

R2

SECOND
Serirs.

244 NOTES ON THE BOOK OF COMMON PRAYER.

Seconp The magistrates are here but the ministers or servants

Series.

———— under the king, for secular affairs.

That it may please Thee to bring into the way of truth,
... to strengthen such as do stand, &c.| 8. Aug. ep. 107;
Vitalem Pelagianismo affinem increpans ; ‘ Audis sacerdoltem
Dei orantem pro incredulis, ut eos Deus convertat ad fidem, et
pro catechumenis, ut eis desiderium regenerationis inspiret, et
pro fidelibus, ut in eo quod esse ceperunt ejus munere perse-
verent, subsannat has pias voces? et non respondebis Amen ??
And St. Chrysostom gives us a good reason for the use of this
prayer, Homil. 72. in δ. Matthi: Nam quoniam nostra ipsi
peccata cognovimus, pro aliis qui peccarunt, quique peccare

possunt, nos clamamus.

O Lamb of God, O Lamb of God, O Christ, &c.] Excep-
tion is taken against these repetitions, as being a custom of
the heathen, forbidden by our Saviour, Matth. vi. 7, “ When
ye pray, use no vain repetitions.” Sed eo loco non vetamur
id quod sollicite expetimus aliquoties repetere, quod Christus
ipse fecit;... at prohibemur tantum Deo verba annumerare,
quasi ille preces ex prolixitate potius et labore externi istius
operis quam ex intimo animi affectu (cui excitando, non indi-
cando, verba in precibus inserviunt) metiretur....Ideo Christus
hic docet preces concisas esse debere, id quod extat apud Si-

[Ecclus. rachidem, μὴ δευτερώσῃς λόγον ἐν προσευχῇ cov, ubi δευτε-

vii. 15. ]

οῦν τὸν λόγον idem est quod βατταλογεῖν. Exemplum vero
p γ uf

vitandi moris ab exteris gentibus hic petite (Judei enim erant
huic vitio minus obnoxii, quod hodieque extat apud Alben Es-
dram initio ad Ecclesiasten, et in aliis ipsorum libris) quibus
id erat perquam familiare, unde illud in Comediak :

Obe jam desine Deos .

. obtundere,

. nisi illos tuo ex ingenio judicas,

Ut nil credas intelligere, nisi idem dictum sit centies.

Contra eum morem est illud Plauti in Penulo’,

Paucis verbis rem divinam facito.

i [S. Aug. Epist. 217. (al. 107.) ad
Vitalem. § 2. Op. tom. ii. col. 799, F.]
J [ἐπειδὴ γὰρ αὐτοὶ κατεγνώκαμεν
ἑαυτῶν ἁμαρτήματα, ὑπὲρ μὲν τῶν πολλὰ
ἡματηκότων, καὶ ἐγκληθῆναι ὀφειλόντων

αὐτοὶ βοῶμεν.----. Chrysost. in S. Matt.
cap. xxii. Hom. 72. (al. 73.) ὃ 4. Op.
tom. vii. p. 700, A. ]

k [Terentius, Heaut. v. 1. 6.]

' [Plautus, Penulus, i. 2, 196.]

aT

ON THE LITANY. 245

Centies idem dicere est βαττολογεῖν. Grotius™. Sperabant
prophane gentes ideo se exauditum iri, quia longe orationis
tedio (ut sacerdotes Baal) se defatigant, πολύλογοι autem
solent iidem esse βαττόλογοι, quia ut multa dicant necesse ha-
bent sepe jam dicta repetant. At que nihil, nisi opus est,
complectitur oratio (ut hic) non potest πολύλογος dici®.

Let us pray.| In sacris paganorum admonitio erat, hoc
agite; in nostris, attendite. Et si plebi istud predicatur,
quanto magis sacerdoti? Sane virgines Veste certo tempore
ibant ad regem sacrorum, hisque verbis solennibus apud cum
utebantur, Vigilasne rex, Vigila; propterea quod qui religiont
inserviunt, quam vigilantissime ac curiosissime agere oportet.
Pars aliqua impietatis incuria est°.

O God, merciful Father.| Hee oratio habetur in Ord. Sa-
rum ad Missam de tribulatione cordis?.

SECOND
SERIES.

A prayer for the King’s Majesty.| In Ord. Sarum similis [These
oratio habetur pro Rege Hen. VIL. in Missa pro Reges. Lie es

The only ruler of princes.| Solius enim Dei imperio subdi eas i
regem dicimus, nec inter homines habet superiorem. Sic Op- tany before
tatus Milevit' : < Super imperatorem non est nisi solus Deus qua 160.1
fecit imperatorem’” Et Tertullianus’ : ‘ Colimus imperatorem
sic, quomodo et nobis licet, et ipsi expedit, hominem a Deo se-
cundum, et quicquid est a Deo consecutum, solo Deo minorem.

Hoc et ipse volet. Hic enim omnibus major est, dum solo vero

Deo minor est.

Almighty and everlasting God.| Habetur hec ὁ

m [{Grotius, Comment. in loc. ap.
Critic. Sacr., tom. vii. col. 268. }

2 (Id., ibid.]

° [There is a word, probably the
name of the author of the passage ex-
tracted, crossed out here. |

P [Deus qui contritorum non de-
spicis. gemitum, et mcerentium non
spernis affectum ; adesto precibus nos-
tris quas pietati tue pro tribulatione
nostra offerimus, implorantes ut nos
clementer respicias, et solito pietatis
tuz intuitu tribuas ut quicquid con-
tra nos diabolice fraudes atque hu-
manz moliuntur adversitates, ad nihi-
lum rediges ; et consilio misericordiz
tue allidas; quatenus nullis adversi-
tatibus lesi, sed ab omni tribulatione
et angustia liberati, gratias tibi in ec-

clesia tua referamus consolati: Per
Dominum, &c.—Missa pro tribulatione
cordis, Oratio: Missale Sarisb, Com-
mune, fol. xxx. ]

4 [The collect is as follows: Quz-
sumus, omnipotens Deus, ut famulus
tuus rex noster N. qui tua miseratione
suscepit regni gubernacula, virtutum
etiam omnium percipiat incrementa ;
quibus decenter ornatus, et vitiorum
voraginem deyvitare, et hostes superare,
et ad te, qui via, veritas et vita es, gra-
tiosus valeat pervenire: Per Domi-
num, &c.—Missa pro Rege, Oratio :
Miss. Sarisb. ubi supr. fol. xxx. ]

τ [S. Optatus de Schism. Donat., lib.
iii. cap. 3. Op. p. 52.]

s [Tertullian ad Scapulam, cap. 2.
Op. p. 69, E.]

ratio in Ord, (For the

Clergy and
People. |

SECOND
SERIEs,

246 NOTES ON THE BOOK OF COMMON PRAYER.

Sarum inter Memorias faciendas per totum annum, sub tit. pro
Episcopis vivis et subditis, in Missa de B. Maria in ejusd. ca-
pella‘, et in Missa pro Prelatis [εἰ] subditis™.

For rain, if the time require, for fair weather, 0. In
the Order of Sarum for all these things following, there was
a special mass said.

In the time of any common plague or sickness.| In the
Order of Sarum, they were wont for this purpose to say a
special mass, which they said was made by Pope Clement V.
at Avignon’. The people were appointed at this mass to
kneel, and to hold a burning wax candle in their hand all
the while, and to let it burn (in the church or their houses)
five days together. This if they did, they were promised by
the pope large indulgences; and were assured by their parish
priests to be delivered from sudden death: for they told
them, Hoe est certum et approbatum in Avinione, et in parti-
bus circumvicinis. In this mass they used for the epistle” or
first lesson, the 24th chapter of the 2nd of Samuel; and for
the gospel or second lesson, the 4th of St. Luke; Surgens
Jesus, usque ad, quia ideo missus sum. And they used divers
prayers for the aid of St. Sebastian®, that he would be pro-
pitious to England, as he was to Lombardy, where they were
made to believe that he freed the whole country from the

* [Omnipotens sempiterne Deus, qui
facis mirabilia magna solus, pretende
super famulos tuos pontifices, et super
cunctas congregationes illis commissas
spiritum gratie salutaris, et ut in
veritate tibi complaceant, perpetuum
eis rorem benedictionis infunde; Per
Dominum, &e.—Memorie per totum
annum in capella B. M. V. Pro epi-
scopis Vivis et subditis: Oratio. {Ibid.,
fol. xxvii. b. See fol. xxv.]

u [Memorize communes; Pro pre-
latis et subditis: Oratio. Ibid., fol.
XXXvii. b.]

x [Missa pro serenitate aeris, ibid.
fol. xxxiv. ; pro pluvia petenda, ibid. b;
tempore belli, ibid. fol. xxxv.; con-
tra mortalitatem hominum, ibid. fol.
XxXXvi.; pro peste animalium, ibid. b. ]

Υ [The introductory rubric is as fol-
lows :—Missa pro mortalitate evitanda
quam dominus nester papa Clemens
fecit et constituit in collegio cum om-
nibus cardinalibus, et concessit omni-
bus peenitentibus vere contritis et con-

fessis sequentem missam audientibus,
celx. dies indulgentie. Et omnes au-
dientes sequentem missam debent por-
tare in manu unam candelam ardentem
dum missam audiunt per quinque dies
sequentes, et tenere eam in manu per
totam missam genibus flexis; et eis
mors subitanea nocere non poterit; et
hoc est certum et approbatum in Avi-
nione, et in partibus circumyvicinis.—
Ibid., fol. liv. Cosin seems not to have
understood the rubric correctly. ]

z (See ibid., fol. liv. Ὁ. and lv. The
calling the Epistle, (or lection used be-
fore or instead of the Epistle,) and the
Gospel, the first and second lesson, is
incorrect. |

2 [This refers to the next Missa:
Missa de Sancto Sebastiano tempore
pestis. In the Gradual there occur
these words: “Ὁ Sancte Sebastiane,
Christi martyr egregie, cujus meritis
tota Lombardia fuit liberata a peste
mortifera; libera nos ab ipsa, et a
maligno hoste.—Ibid., fol. lvi. }

ON THE COLLECTS, EPISTLES, AND GOSPELS. 247

plague. All which the Reformed Church of England hath ἘΞΕΟΝΣ
now abolished, and by this one prayer (pura prece, as Ter- ————
tullian” calleth it) seeketh in such a time the mercy of God.

Tue Cottects, Epristies, AND GOSPELS, TO BE USED, &c.

1. COLLECTS.

Collecta, sic dicta, quod in unum vota populi colligerent, vel Collecte.
quod fierent populo yam in unum collecto. For though the people
come slowly to church, and do not make up a full congrega-
tion or collection of themselves together at the beginning of
divine service, yet before it has proceeded thus far, they are
usually a full-collected assembly. Tertullian, in his Apolo-
getic, cap. 389°; Coimus in cetum et congregationem, et ad Deum
quasi manu facta precationibus ambimus orantes. Hac vis Deo
grata est. Oramus igitur, δ.

Collecta autem, si Alcuino nostro, Beda nostratis discipulo,
Carolique magni imperatoris praceptort et familiart, credimus,
dicta est a collectione, eo quod ex auctoritate divinarum Scrip-
turarum sit collecta: ... vel quod ex multis sermonibus una colli-
gatur oratio; sive a collectione vel societate populi, qui tune in
unum concurrens colligitur. de Divin. Officiis".

2. EPISTLES AND GOSPELS.

“ Post hae commentaria apostolorum, et scripta prophetarum Epistole et
leguntur.? Just. Mart Vocat hae Tertullianus fomenta fidei, Yee!
ab interlectione Scripturarum. Ex quo praterea liquet lectiones
eas ὁ Scriptura sumptas que tempori congruerent. “ Cogimur (in-
quit, Apol., cap. 39.) ad divinarum literarum commemorationem,
si quid prasentium temporum quatlitas aut praemonere cogit, aut
recognoscere. Certe fidem sanctis vocibus pascimus, spem eri-
gimus, fiduciam figimus.”

Justissimis de causis veteres Christiant Commentaria de rebus Nomen

Christi (que ad explicandam, illustrandam et confirmandam doc. ~**"8™
Ὁ [ Tertullian. ad Scapulam, c. 2. Op. © [καὶ τὰ ἀπομνημονεύματα τῶν ᾽Απο-
69, C.] στόλων, ἢ τὰ συγγράμματα τῶν προφη-
¢ [ Tertullian. Apolog., cap. 39, Op. τῶν ἀναγιγνώσκεται μέχρις ἐγχωρεῖ.---:
Ρ.31;.1.] S. Justin. Mart. Apol. i. ὃ 67. Op. p.

ἃ [Alcuinus de Diy. Off, c. 40. ap. 88, D. ]
Hittorp. p. 68. col. 11, D.] f { Tertullian. ubi supra, |

ΘΈΘΟΝΌ
SERIES.

248 NOTES ON THE BOOK OF COMMON PRAYER.

trinam a Christo annunciatam pertinent, omnes Ejus κηρύγματος
circumstantia) Evangelium appellavere: ut ipso quoque nomine
admoneretur populus quanto dulciora hae annunciatio et historia
Christi contineat, quam prophetarum vaticinia, quorum pleraque
triste illud nomen sw sibi prescribunt. Esse autem antiquis-
simum, et ab ipsis apostolicis deductum temporibus Evangelii titu-
Zum docet nos Justinus in Apologia’ pro Christianis. Grotius*.

Quando singulis dominicis et festis diebus singule et certa lec-
tiones cum ex apostolicis propheticisque scriplis, tum ex evangelicis
adsignate fuerint, liquido non constat ; nam Hieronymi lectiona-
rium dubia fidei est. Solet referri ad avum Caroli Magni, quin
ad ipsum Carolum. Sed ejus auspiciis non nisi homilias patrum,
quibus textus ill Scripture exponerentur, delectas esse, scribit
Sigebertus ad annum 807".

ὃ. GOSPELS.

Ltitus usitati ad lectionem evangelii.

Antiqui moris est, ut fideles, dum evangelium legitur, starent
capite aperto, arma, si que habuissent, aut baculos deponerent, in
signum remisse omnis vindicta, ac deposits odit. Versus Hilde-
berti episcopi Cenomanensis :—

Inde sinistrorsum Domini sacra verba leguntur;

Plebs baculos ponit, stat, retegitque caput*.
Gratian in Decreto, de Consecr. dist.i. cap. 68': ‘ Evangelium non
sedendo, sed stando audire debemus. Citat Anastasii primi pape
epistolam ad episcopos Germ. et Burg™ sicut ante eum fecerunt et

ξ [οἱ γὰρ ἀπόστολοι ἐν τοῖς γινομές- monachi Chronica, ad ann. 807, p. 98.

VOLS UT αὐτῶν ἀπομνημονεύμασιν, ἃ Ka-
λεῖται evayyéAra.—S. Just. M. Apol. i.
c. 66. Op. p. 33, Β.}

» [Grotius, in loc. Matth. cap. i.
apud Criticos Sacros, tom. vii. col. 36.
Grotius has hos libros instead of com-
mentaria. Cosin had originally written
this, but crossed it out, and wrote com-
mentaria, but did not alter qui into
que. |

i [Sigebert’s words are: Karolus
imperator, per manum Pauli diaconi
sui, decerpens optima queque de scrip-
tis catholicorum patrum, lectiones uni-
cuique festivitati convenientes, per cir-
culum anni in Ecclesia legendas com-
pilari fecit.—Sigeberti Gemblacensis

ap. Mirzi Chronica. Antw. 1608.)

k [ Ven. Hildeberti versus de Mys-
terio Misse ; (de Evangelio) 1. 49.
Cy col. 1137, Paris, 1708. }

1 [ Ap. Corp. Jur. Can., tom. i.]

m [Anastasius episcopus cunctis
Germanicis et Burgundiz regionis epi-
scopis in Domino salutem... . Signi-
ficastis enim quosdam sacerdotes in
ecclesia, quando evangelia leguntur,
sedere, et Salvatoris Domini verba non
stantes, sed sedeutes, audire: et hoc ex
majorum traditione se accepisse nar-
ratur. Quod nullatenus deinceps fieri
sinatis apostolica auctoritate manda-
mus; sed, dum sancta evangelia in
ecclesia recitantur, sacerdotes et ceteri

—

ON THE COLLECTS, EPISTLES, AND GOSPELS. 249

Burchardus®, lib. i. c. 103, οὐ Ivo, p. 2. ο. 138°, e¢ p. 6, ο. 98,
sed illa epistola non est Anastasii. Blond.9
et in Corpus Juris (quod in hac parte ab Ecclesia Anglicana reci-
pitur) relata*.

Habetur in ordinario Misse secundum usum Sarum hac regula
(post Gloriam in Ercelsis) ; Notandum est, quod omnes clerica
tenentur stare ad Missam, nisi dum legitur epistola’,

Antiqua tamen est,

FIRST SUNDAY IN ADVENT.

Oratio in Miss. Sarum‘. Eacita quesumus, Domine, poten-
tiam Tuam, et veni; ut ab imminentibus peccatorum nostrorum pe-
riculis, Te mereamur protegente eripi, Te liberante salvari, qui vivis
et regnas cum Deo Patre im unitate Spiritus Sancti Deus, per
omnia secula seculorum. Amen.

The Epistle. This also we know, the season”, §:c.]

Sic incipit epistola hujus dominice in Missali Sarum.

And make no provision for the flesh, to fulfil the lusts thereof. |

Ante hee verba finitur epistola in Miss. Sarishuriensi.

After the epistle’ (which was read every Sunday, and
some other solemn times, by the sub-deacon upon the pulpit
that stood in the midst of the quire, but at other times upon

the steps at the upper end of the quire) followed the Gradual,.

sung by two quiresters upon the same pulpit.

omnes, non sedentes, sed venerabiliter
curyi in conspectu evangelii stantes,
dominica verba intente audiant et fide-
liter adorent.—Anastasii I., Epist. i.
apud Concilia, tom. ii. col. 1428, 1429.]

» (Burchard. Ep. Wormat. Decre-
torum libb. xx. lib. ili. c. 103. p. 99.
ed. Paris. 1549. ]

° [Decretum, pars ii. cap. 138, Op.
Ivonis Carnotens., pars i. col. 72. ed.
Paris. 1647. |

P [Ibid., pars vi. cap. 93. col. 204. |

4 [ Blondel, Pseudo-Isidorus et Tur-
rianus Vapulantes, p. 557. Genev.
1628.]

τ [ This is one of the decretal epistles,
forged in the ninth century. |

8 [Ordinarium Misse ap. Missale
Sarisb., fol. exlii. b. The words of the
rubric are, Nisi dum lectio epistole
legitur, et graduale, et alleluia, vel
tractatus cantatur. |

Ὁ [ Missale Sarisb., fol. i. b.]

« [The epistle begins, Fratres sci-

And the

entes quia hora est; and ends at sed
induimini Dominum Jesum Christum.
Ibid., fol. ii. b.]

Y [The rubric referred to is as fol-
lows: Incepta vero ultima oratione
ante epistolam, subdiaconus per me-
dium chori ad legendam epistolam in
pulpitum accedat. Et legatur epistola
in pulpito omni die dominica, et quan-
docunque chorus regitur per totum
annum, et in die ccene, et in vigilia
pasche et pentecostes, et in comme-
moratione animarum. In omnibus vero
aliis festis et feriis, et in vigiliis, et in
quatuor temporibus extra hebdomadam
pentecostes ad gradum chorilegatur tam
in quadragesima quam extra quadra-
gesimam. Quando epistola legitur,
duo pueri in superpelliciis .... ante
gradum chori in pulpito per medium
chori ad graduale incipiendum se pre-
parent, ef suum versum decantandum,

—Ibid.]

SECOND

SERIES.

SECOND

SERIES.

250 NOTES ON THE BOOK OF COMMON PRAYER.

Gradual* (so called, because it is sung before the Gradus, or
steps of the quire) was only a verse of a Psalm. After which
followed another, that they called the Verse ; and after that
an hymn, which they called the Prose Tract, or Sequence,
sung by the whole quire, so called, because all the words of
it seem to follow one another in the same tract or manner
of expression.

In these Sequences there be prayers made to the saints
upon those days which bear their names: the chief reason
why the Church of England has omitted them, as sometimes
they were also omitted in Sarum Missal. Non male monet syno-
dus Coloniensis habita “45, 1536. p. 2. ο. 11%, nonnullis olim
usurpatis sequentis aliquid labis adhesisse, et propterea ab ws
recte posse abstinert. Prosas, ait, indoctas nuperius missalibus
caco quodam judicio invectas pratermittere per nos liceret. Sunt
tamen inter eas que spiritu et vita non carent*.

All these the Church of England thought fit to omit, as
parts of the service that were neither needful nor of ancient
use.

The Gospel, Matth. xxi. 1.]

Habetur hoc idem evangelium in Missali Sarum, quod etiam in
pulpito in medio chori collocato legebat diaconus versus Aqui-
lonem*.

Blessed is He that cometh in the name of the Lord.

Hie finitur evangelium in Miss. Sarum”. -

In Salisbury Missal, there was a special epistle and gospel
relating to Christ’s Advent, appointed for Wednesdays and
Fridays during all that time®.

x [The rubric in the Missal. Sarisb.
directs: Post versum chorus repetat
gradum. Notandum est quod per to-
tum annum repetatur graduale post
suum versum, ad missam de die: nisi
in festis duplicibus, et nisi in quinta et
sexta feria hebdomad. pasche, et in
quatuor temporibus, post lectionem,
ubi graduale habetur post lectionem, et
quando tractus decantatur; repetatur
etiam in die nativ., &e.—Ibid. |

y {Prosas indoctas nuperius missa-
libus ceco quodam judicio invectas
pretermittere per nos liceret.—Conce.
Colon. I. ann. 1536. par. 11. capit. 11.
tom. xix. col. 1227.)

z [The passage in parentheses is a
note added on the word Sequence. It
is made up out of Calixtus de Sacrificio
Christi, &c., § lix. lx.]

* [Missale Sarisb., fol. iii. Ὁ. The
rubric referred to is on the preceding
page, as follows: Et sic precedens
diaconus per medium chori, ... ad pul-
pitum accedat .. . quandocunque enim
legitur epistola in pulpito ibidem le-
gatur et evangelium: ... et semper
legatur evangelium versus aquilonem,
id est, boream. }

> [ Ibid. ]

¢ [Ibid. et sqq.]

ΟΝ THE COLLECTS, EPISTLES, AND GOSPELS.

251

THE SECOND SUNDAY IN ADVENT.

Oratio in Miss. Sarum*.,

Ereita, Domine, corda nostra ad

preparandas Unigeniti Tui vias, ut per Ejus adventum purificatis
Tibi mentibus servire mereamur, qui Tecum vivit et regnat, Sc.

The Epistle, Rom. xv. 4.]

Habetur hae eadem epistola in Miss. Sarum’.

The Gospel, Luke xxi. 25.]

Iabetur hoe idem evangelium in Miss. Sarum‘.

THE THIRD SUNDAY IN ADVENT.

In Miss. Sarum habentur eadem Oratio, eadem Epistola, idem

Evangelium’.

And in this week (being Ember-week) there was a special
service, epistle, and gospel appointed for the Wednesday,
Friday, and Saturday, all relating to the Advent}.

Ubi et hac habetur rubricai: Semper jejunia quatuor temporum
in tertia hebdomada adventus Domini celebrentur.

THE FOURTH SUNDAY IN ADVENT.

In Missali Sarum hae eadem habetur Oratio, Epistola eadem

et idem Evangelium*.

After this, there is in the Missal of Salisbury a peculiar

service for Christmas-evenl.

a [Ibid., fol. iv. b.]

ὁ [Ibid., fol. v.]

£ (Ibid. ]

® | Before 1662 the collect for the
third Sunday in Advent was: Lord,
we beseech Thee, give ear to our
prayers, and by Thy gracious visitation
lighten the darkness of our hearts, by
our Lord Jesus Christ. In the Salisbury
Missal it is, Aurem tuam, quesumus,
Domine, precibus nestris aecommoda ;
et mentis nostre tenebras gratia tue
visitationis illustra; qui vivis et reg-
nas, &c.—Ibid., fol. vi., where see also
the epistle and gospel. |

5 | Ibid., fol. vi. b.—ix.]

i [Ibid., fol. ix. The first words of
the rubric are: In quacunque feria
dies nativitatis Domini contigerit, sem-
per, &c. |

k [Before 1662 the collect ran thus:
Lord, raise up, we pray Thee, Thy power,
and come among us, and with great
might succour us, that whereas through
our sins and wickedness we be sore let
and hindered, Thy bountiful grace and
mercy (through the satisfaction of ‘Thy
Son our Lord) may speedily deliver us,
to whom, with Thee and the Holy
Ghost, be honour and glory, world with-
out end. The collect in the Salisbury
Missal is: Excita, quesumus, Domine,
potentiam tuam et veni, et magna no-
bis virtute succurre, ut per auxilium
gratiz tua, quod nostra peccata pre-
pediunt, indulgentiz tuz propitiationis
acceleret, qui vivis, &c.—Ibid., fol. ix.
See the epistle and gospel, ibid. ]

1 [Ibid., fol. x. b.]

SECOND
SERIES.

SEcOND
SERIES.

NOTES ON THE BOOK OF COMMON PRAYDR.

CHRISTMAS-DAY.

Christmas.| Id est, Christi Missa. Sic enim vulgus Teutonum et
Anglorum festos dies plerumque nominare solebat, a publico Leclesia
ministerio, seu liturgia, in qua cum complures missa, seu dimis-
siones, modo catechumenis, modo panitentibus et energumenis, modo
Jidelibus olim denunciarentur, quodque vulgus Latinorum hane ob
causam missam, seu missarum solennia compellavit, in hominum
usum ita ea res transiit, ut dies festi, dies missa, sicut nundine
celebresque mercatorum conventus missa, dicerentur. Flor. Har.™

In the Missal of Sarum there be three services appointed
for Christmas:.one, ad Galli Cantum; another, in Aurora;
and a third, 7x Die; which third the Church of England
now only useth".

Oratio Sarum®: Concede, quesumus, omnipotens Deus, ut Uni-
genitt Tui nova per carnem nativitas liberet, quos sub peccati jugo
vetusta servitus tenet [per eundem Dominum, Sc.| qui Tecum,
Se.

Lpistola Sarum eadem est cum hac nostra?.

In Miss. Sarum idem habetur Evangelium.

ST, STEPHEN’S DAY.

Oratio eadem est in Miss. Sarum’.

Then shall follow the collect of the Nativity.| As it was
appointed in the Missal of Sarum: Seguitur memoria de Na-
tiwitate’.

Epistola Sarum‘.

Lvang. Sarum.

ST. JOHN THE EVANGELIST’S DAY.
Eadem Oratio in Miss. Sar.*®

τὸ [ Probably Florentius Vander Haer,
in his Antiquitatum Liturgicarum Ar-
eana; but the editor has not found the
passage. |

” [ Missale Sarisb., fol. xi.—xiii.]

° [Ibid., fol. xiii. ]

P [Ibid., fol. xiii. b.]

4 [ Ibid. }

τ (Before the last revision, the col-
lect was, Grant us,O Lord, to learn to
love our enemies by the example of
Thy martyr St. Stephen, who prayed
for his persecutors to hee which

liveth, &c. In the Salisbury Missal it is,
Da nobis, quesumus, Domine, imitari
quod colimus, ut discamus et inimicos
diligere, quia ejus natalitia celebramus
qui novit etiam pro persecutoribus ex-
orare Dominum nostrum Jesum Chris-
tum Filium tuum, qui tecum, &c.—
Ibid., fol. xiv. }

5. [ Ibid. ]

τ (Ibid. ]

ἃ [(Ibid., fol. xiv. b. ]

x [The collect for St. John’s Day,
before 1662, was in these words: Mer-

|

ἤναι ὁ...

ON THE COLLECTS, EPISTLES, AND GOSPELS.

Loco hujus Epistole habetur in Miss. Sarum lectio

Eeclesiasticv’.
Evangelium Sarum?.

253

ev XV.

INNOCENTS’ DAY.

In Missal. Sarum Oratio eadem*.

Eademque Epistola”.
Et idem Evangelium®.

THE SUNDAY AFTER CHRISTMAS-DAY.

Miss. Sarum: Sexta die a Nativitate Domini, sive Dominica

Juerit, sive non.

Oratio Sarum*: Omnipotens sempiterne Deus,

dirige actus nostros in beneplacito tuo, ut in nomine dilecti Pili
tua mereamur bonis operibus abundare, qui, Sc.

Epistola eadem®.

Evangelium habetur ex 2 cap. S. Lue.: Erant Joseph et Maria
mater Jesu mirantes super his que dicebantur de Illo, Sc. usque

ad, Et gratia Dei erat in Illo'.
The Gospel, Matth. i. 1.

The book of the generation®. |

Ebionite heretici deleverunt totam genealogiam, et que sequuntur,
ad locum ubi Christus baptizatur, plane sicut Marcio hereticus

ciful Lord, we beseech Thee to cast
Thy bright beams of light upon Thy
Church, that it being lightened by the
doctrine of Thy blessed apostle and
evangelist John, may attain to Thy
everlasting gifts, through Jesus Christ
our Lord. In the Missale Sarisb. it is,
Ecclesiam tuam, quesumus, Domine,
benignus illustra, ut beati Joannis apo-
stoli tui et evangeliste illuminata doc-
trinis ad dona perveniat sempiterna,
per, &c.—Ibid., fol. xv. |

y {Ibid. The passage is Ecclus. xv.
1—6.]}

2 [Ibid., but the gospel in the
Missal. Sarisb. ends at ‘‘ we know that
his testimony is true.’’]

a { Before 1662, the collect for Inno-
cents’ Day was, Almighty God, whose
praise this day the young Innocents,
Thy witnesses, have confessed and
shewed forth not in speaking but in
dying, mortify and kill all vices in us,
that in our conversation our life may
express Thy faith, which with our
tongues we do confess, through Jesus

Christ our Lord. In the Missal. Sa-
risb.: Deus, cujus hodierna die pre-
conium innocentes martyres non lo-
qguendo sed moriendo confessi sunt ;
omnia in nobis vitiorum mala morti-
fica, ut fidem tuam quam lingua nostra
loquitur etiam moribus vita fateatur;
Qui cum Deo Patre et Spiritu Sancto
vivis et regnas, per, &c.—Ibid., fol.
xv. b.]

b (Ibid. ]

© [ Ibid. ]

4 [In the Salisbury Missal there is
no special office for the Sunday after
Christmas. The only day within that
week that had not a particular festival
was Dec. 30, this Dies sexta.—See
ibid., fol. xvi. b. ]

e [Ibid.]

f { Ibid. J

& [Before 1662 the gospel for this
day began at the first verse of St. Mat-
thew’s Gospel. This note is from
Grotius, in Matt. cap. i. ver. 1. apud
Criticos Sacros, tom. vii. col. 38. |

SECOND
SERIES.

τ΄ Ὁ - --

254 NOTES ON THE BOOK OF COMMON PRAYER.

Seconn prima S. Luce capita induait. Fecerunt autem hoe pro suo in-

SERIES.

————

stitulo, quia Dominum Jesum Christum credi vellent purum homi-
nem et ex Josepho natum; virtutum autem merito consequutum
unctionis gratiam.

Salmon begat Booz of Rachab.| Hoc ex traditione Judaorum.
Grot.®

David the king begat Solomon of her that was the wife of
Uriah.| Mulieres in hoc censu obiter pauce nominantur, ex-
traneo ortu aut criminibus nobiles, quarum historia ad vocationem
idololatrarum et criminosorum per Christi Evangelium proludit.
Idem'.

Josias begat Jechonias, and his brethren.| Omnes calamitate
sua nobiles ; neque id ab hoc loco alienum, ne quis miretur regiam
stirpem ad humilem fortunam detrudi. Idem*.

That it might be fulfilled, §c.| Quod non ita intelligi debet,
quasi Deus Christum ex Virgine nasci voluerit, ut quod Esaias
dixerat fieret ; cum potius, quia Deus id voluerit fiert, ideo et vo-
luerit per Isaiam dici: nam vox ἵνα, ut spe, non finem agentis,
sed solam rei consequentiam significat. Grot.'

THE CIRCUMCISION OF CHRIST.

Oratio Sarum™ : Deus qui nobis nati Salvatoris diem celebrare
concedis octavum, fac nos quesumus Ejus perpetua divinitate mu-
niri, cujus sumus carnalis commercio reparati, qui, δ᾽.

Epistola Sarum: Apparuit gratia Dei, §e™

And when the eighth day was come, Sc.| Hie incipit evan-
gelium in Miss. Sar.°

Tf there be any Sunday between the Epiphany and the Circum-
cision, then shall be used the same collect, epistle, and gospel at
the Communion, which was used the day of Circumeision.] Non
habetur in Miss. Sarum.

h [(Id., ibid., in v. 5. col. 39. ] verse of our gospel.—Ibid., fol. xvii.

i [Id., ibid., in v. 6. ] b.]

k [Id., ibid., inv. 4. ] P [There was no need for any such

1 [Id., ibid., in v. 22. col. 49.] provision, as the days between the Cir-

m [Missale Sarisb., fol. xvii. | cumcision and the Epiphany are the

π [The Epistle in the Sarum Missal octaves of St.Stephen, St. John, the
is Tit. ii, 11—14.] Holy Innocents, and St. Thomas of

ο [The gospel in the Sarum Missal Canterbury.—See the next series of
is one verse, Luce. ii. 21, i.e. the last notes on this point. |

ὧι

ON THE COLLECTS, EPISTLES, AND GOSPELS. 25

SECOND

THE EPIPHANY. SERIES.

The Collect.| Sarum’.

The Epistle.| | Sarum". Isa. lx.: Surge illuminare Jeru-
salem, &c., which is our first lesson.

The Gospel.| Sarum’.

FIRST SUNDAY AFTER THE EPIPHANY.

Collect.| Sarum. Σ

Epistle.| Sarum*.

The literal sense of the Epistle.

I beseech you therefore, brethren.| Because the apostle had

, Set forth in all his epistle before, the chief points and myste-
ries of our Christian religion, therefore he descends now to
the duties of a Christian life, that the one may be answerable
to the other; which is the method and order that the Church
here hath followed ;—after the setting forth of the chief
solemnities and feasts of the year, (wherein the principal
mysteries of Christianity are contained,) to go on, (as St. Paul
doth,) and to give us his good lessons for our lives; for by
the word “therefore” there is a dependence made of one
following upon the other, to make now a right use of the
grace that hath been by Christ bestowed on us.

Your bodies a quick sacrifice.| For God does not now re-
quire any more Levitical sacrifices, which were made of brute
beasts, but He requires the sacrificing of ourselves, not by
killmg our bodies, but by mortifying and destroying our
carnal affections, and by sanctification of life, to offer up and
consecrate ourselves to Him. St. Aug. in Psal. 1*.: Habes in

lescant, per Dominum.—Dom. i. post

octav. Epiph., Oratio. Ibid. fol. xx.
Our first Sunday after the Epiphany

4 [Deus qui hodierna die unigenitum
tuum gentibus stella duce revelasti, con-
cede propitius, ut qui jam te ex fide

cognovimus, usque ad contemplandam
speciem tuz celsitudinis perducamur:
per eundem Dominum.—In die Epi-
phaniz, Oratio. Missale Sarisb., fol.
xviii. b, ]

τ (Lectio Esaiz Prophete, in place
of the epistle.—Ibid. ]

* [Ibid., fol. xix. ]

τ [Vota quesumus, Domine, sup-
plicantis populi ccelesti pietate prose-
quere, ut et que agenda sunt videant,
et ad implenda que viderint conva-

is the Sunday within the octave, of the
Sarum Missal, and the service was the
same as tbat for the Epiphany itself.
Our service for the first Sunday after
the Epiphany is that of the first Sun-
day after the octave of the Sarum
rule. ]

u [Ibid.]

x {Noli extrinsecus pecus quod
mactes inquirere, habes in te auod
occidas. —S. Aug., Enarr. in Psal. ].
v. 18. ὃ 21. Op. tom. iv. col. 473, E.]

ΞΈΘΟΝΌ

SERIES.

256 NOTES ON THE BOOK OF COMMON PRAYER.

te quod occidas, i.e. you have always somewhat in yourself
to kill.

Be not conformed to this world.] Which is wholly set upon
what is evil; 1 Joh. v. 19, seeking after honours, pleasures,
and riches.

Be ye changed.| By quitting those bad affections, and
giving no assent to them.

May prove &c. what the will of God 157 That is, by sub-
mitting your own wills to His, and by preferring His precepts
before these vile affections.

That no man should stand high in his own conceit.| Pleasing
himself in his endowments and gifts that he hath above other
men, and searching after secrets, &c.

But to judge of himself, &c.] This is to be wise unto,
sobriety, not affecting to meddle with other men’s offices,
nor to be curious in such things as do not pertain to his
own. Whereunto the similitude which followeth serveth
most aptly.

The Gospei.| Sarum’.

The exposition of the literal sense of the Gospel.

The feast-day.| That is, the feast of the Passover, which
He, and His parents, and the Jews from all quarters, were
wont and bound duly to observe, Deut. xii.

Sitting in the midst of the doctors.| Not that He sat (as
the pictures commonly set Him out) in one of the doctors’
chairs, and the highest of all the bench; for neither would
they have permitted Him to do it, nor was it agreeable to
the minority of His age, but that He was there sitting or
present among them, (as John i. 26, He is said to be “ stand-
ing in the midst among the Jews;” and Matt. xviii. 20, “I
will be in the midst of them,”) in the manner of an auditor
or a disciple, observing that order which was accustomed,
hearing them, and asking them questions; though in the
meanwhile He shewed Himself to be such a disciple with
them, that He posed the masters, and taught them much
more than any of them knew before, herein declaring Him-
self to be more than a man; for they were astonished at Him,
asking such questions and making such answers, as that the
power of His Deity shewed forth itself in Him.

y [Ibid]

ON THE COLLECTS, EPISTLES, AND GOSPELS, 257

How happened it that ye sought Me? Wist ye not, &e. An
answer that seems to be somewhat short, and more quick
than a mother would have expected from a son; but such
were His usual returns, when she took upon her to shew any
authority over Him, to let both her and His reputed father
know, that He had another manner of Father in heaven,
whose divine affairs were not to give place unto any human
authority ; which though they understood not for the pre-
sent, yet in this answer they rested, and His mother, the
blessed Virgin, laid it up in her heart.

And was obedient unto them. When He had given this
testimony of His power and greatness that was to come, and
afterwards make itself more manifest, shewing already that
His authority was above theirs, presently He returns to His
wonted subjection, and teacheth all persons what reverence
and obedience we owe to our parents.

And Jesus prospered (or grew) in wisdom. <A text which
is urged by the Arians and the Socinians, but it will not
serve their turn: for Christ being a person that consisteth
of two natures, it is no derogation to His Godhead if here
He be said to grow and prosper in respect of His manhood ;
which could not neither be said so to prosper in wisdom and
knowledge, as if in the minority of His age He had been
ignorant of anything that He came to know after; for He
had in Himself the full knowledge of all things communi-
cated to His human understanding by the Divine Nature
united thereunto; but because from time to time He was
pleased to manifest that knowledge by degrees, and not
otherwise to let it be seen or known unto the world, there-
fore in regard of other men’s taking notice of it only, is He
here said to have grown up or prospered in it. And whereas
they object that the text [says'], He prospered in wisdom as
He did in age, which was not in a seeming manner to all
other men, but truly and really as all mankind doth besides ;
we are to answer, that every word in a context is not to be
taken in the same sense that another word is which is joined
to it; as for example, Matt. viii. 22, “Let the dead go and
bury their dead ;” John xx. 7, “I ascend to My Father, and
your Father ;” where the same words are to be understood

after a different manner. And so it is here.
COSIN. 9

SECOND
SERIES.

1 Tn Ni-
cholls, but
not in the
original.

ΞΈΘΟΝΌ

SERIES.

258 NOTES ON THE BOOK OF COMMON PRAYER.

Historical Observations upon the Gospel*.

This is the first story that we have of Christ after His re-
turn out of Egypt, whither His father and mother fled with
Him, to avoid the massacre that Herod made of the innocent
children in Bethlehem, and all the coasts about it.

And Jesus prospered (or grew) in wisdom. In the ancient
Church there were a sort of men (numbered for heretics, as
Liberatus tells us, in his Historical Breviary, cap. 10%.) that
had the name of Agnoete, or Ignorants, given to them; for
they said and held it to be good gospel, by virtue of these
words which they found there, and interpreted at their
pleasure, that Christ’s human nature was (especially in this
His minority of age) ignorant of many things, and that His
understanding or knowledge was not perfect in Him at the
first, but came to Him by degrees, as His age and years did.
Of this sect Themistius, a deacon, was the author; concern-
ing whom we read in the epistle of Sophronius, patriarch of
Jerusalem, (Synod. v. act.11,) after this manner’; “Anathema
(or a curse) be upon Themistius, who was the most wicked
father and first disseminator of that heresy which attributeth
ignorance to Christ as He was man;” for His human nature
being always united to His divine, this new doctrine could
no way subsist.

5 [These observations are placed in
the MS. at the end of the Sundays after
Epiphany, with the heading, “ Histo-
rical observations upon the Gospels of
every Sunday after the Epiphany.” It
is thought best to place them now un-
der the Sundays to which they belong.
Cosin had designed to write some on
each Sunday, and had set down the
names of the second and third Sundays
with blank spaces after each. ]

a [The statement of Liberatus is in
c. 19, speaking of Timotheus, bishop
of Alexandria, A.D. 519: Cui cum
diceret Themistius diaconus ejus, si
corpus Christi corruptibile est, debe-
mus Eum dicere et aliqua ignorasse,
sicut de Lazaro. Hoc Timotheus ne-
gavit dicendum. A cujus communione

Themistius desciscens, schisma fecit.
Et ab ipso dicti sunt in ΖΕ ρυρίο The-
mistiani.—Liberatus Diaconus, Brevia-
rium cause Nestorianorum et Euty-
chianorum, c. 19. p. 137. ed. Paris,
1675, and in the collections of coun-
cils. ]

b [This should be Synod vi. In the
third council of Constantinople, the
sixth general council, A.D. 680, a
letter of Sophronius, bishop of Jerusa-
lem, A.D. 634, was read, in which an
anathema was pronounced on Θεμίστιος,
ὁ τῆς ἀγνοίας πατὴρ καὶ γεννήτωρ καὶ
σπορεὺς ἀθεσμότατο», bs ἀγνοεῖν Χριστὸν
τὸν ἀληθινὸν Θεὸν ἡμῶν τὴν ἡμέραν
ἐφληνάφει τῆς κρίσεως, K.T.A.—Cone.
Constant. III. act. xi. Concilia, tom.
vii. col. 924, D.]

ON THE COLLECTS, EPISTLES, AND GOSPELS. 259

THE SECOND SUNDAY AFTER EPIPHANY.

The Collect.| Sarum’.
The Epistle.| Sarum‘.
The literal sense.

The gift of prophecy, or interpreting the Scriptures, (for so
is prophesying understood, 1 Cor. xiv.)

That it be agreeing to the faith, [i.e. to} the articles of the
Apostles’ Creed, then generally preached over all the world,
as containing all things necessary to salvation, and being the
sum of the whole Scripture.

An office, or ministry, which is properly the deacon’s
office.

With singleness, or simplicity, that is, to them who need,
without respect of persons, and performing the trust reposed
in him with all faithfulness.

He that ruleth. This is to be understood of those pres-
byters, of whom the apostle speaketh, 1 Tim. v. 17, “The
presbyters that rule well are worthy of double honour ;”
from whence they came afterwards to be bishops over others.
These presbyters were of one sort, and there was another
sort of them that laboured in the preaching of the word.

The rest of this Epistle is plain and easy to be understood.

The Gospel.| Sarum’.

What have I to do with thee? Ita enim Latini aiunt, qud
tibi mecum est. At Hebreis aliud significat; nimirum, cur
mihi molestiam exhibes? quod clare apparet, 2 Sam. xvi. 10,
et 2 Paralip. xxxv. 21. Hoc autem si ex usu Latini sermonis
interpretaris, contemptum videtur inducere. Grot.*

This beginning of miracles. A miracle is so called, because
it begets admiration; and yet everything that is or deserves
to be admired, must not presently be called a miracle ; for
many things done by art and the power of nature may be
wondered at, and yet they are no miracles, which are and

© [Omnipotens sempiterne Deus, 41 fol. xxi. b.]

ceelestia simul et terrena moderaris, ae ibid]
supplicationes populi tui clementer ex- e [{ Ibid. ]
audi, et pacem tuam nostris concede f [ Grotius Comment. in Matt. cap. 8.

temporibus, Per, &c.—Dom. ii. post vy. 29. apud Criticos Sacros, tom. Vii.
octay. Epiph., Oratio; Missale Sarisb., col. 831. ]

32

SECOND
SERIES.

SECOND

SERIES.

260 NOTES ON THE BOOK OF COMMON PRAYER,

can only be done by the power of God, above the faculty,
and beyond the order of nature, to which He is not tied.
This miracle, therefore, so done by Christ, was a manifest
argument of His divine power and Godhead.

And shewed or manifested forth His glory’. Yor these
words’ sake it is, that this gospel is appointed by the Church
for one of the gospels to be read and published in the time
of Epiphany, which gives the name to all these five Sundays ;
for Epiphany is nothing else but the manifesting forth of
Christ’s glory and Deity, whereof this gospel is a testimony.
And because it was the first Epiphany that He so made of
Himself after His baptism and beginning to preach, there-
fore was it also appointed to be the second lesson at even
upon the day of Epiphany itself.

THE THIRD SUNDAY AFTER EPIPHANY.

The Collect.| Sarum",

The Epistle.| Sarum',

For in so doing thou shalt heap coals of fire upon his head.
Which is an Hebrew proverb, and we read it Prov. xxv. 22,
the sense whereof is, that either we shall gain our enemy
by heaping benefits upon him, which may inflame or kindle
his reciprocal charity towards us; or else, if that cannot be
done, yet at least he will burn in his own conscience, and
tell himself that we deserve not his hatred.

The Gospel.| Sarum*,

The literal sense.

Tell no man. Which at other times Christ also enjoined
to them whom He had healed, Matt. ix. 80, Mark v. 43; yet
are not they reprehended that divulged those things which
He did for them. Even this leper in St. Mark i. 45, and in
St. Luke v. 12, went and told it abroad, notwithstanding
Christ’s prohibition to the contrary. And to the demoniac
Christ Himself gave a command, that he should go and tell
what great things God had done for him, Mark v. 19, Luke

& [See Bp. Cosin’s Sermons, Serm. tue majestatis extende: Per Domi-

iii. Works, vol. i. p. 45. ] num, &c.—Dom. iii. post octav. Epiph.,
.} [Omnipotens sempiterne Deus,in- Oratio; Miss. Sarisb., fol. xxii. b.]
firmitatem nostram propitius respice, i [Ibid.]

atque ad protegendum nos dexteram k [ Ibid. ]

_ ao

ON THE COLLECTS, EPISTLES, AND GOSPELS. 261

vill. 89. But the resolution and reconciling of these seeming
contrarieties is well given by St. Chrysostom’, who saith, that
Christ forbade the publishing of His own fame, but com-
manded the glory of God to be openly declared to all men.
For He had regard both to the indiscretion of the incon-
siderate multitude, who might otherwise have made ill use
of it, as they did, John vi. 15, when they went about sedi-
tiously to make Him a king, and to the desire of vain-glory
that some men use to take in it, when they do any good for
another, and therefore He would not have His own fame
divulged ; but He had regard withal to the acknowledgment
which every one receiving a benefit from the hand of God is
to make to Him, and therefore, in that respect, He com-
manded the thing itself to be told, and thankfulness to be
duly returned to Him who is the author of all goodness
to us.

Go and shew thyself to the priest. St. Wierome™ thinks that
this was done in regard of the priests themselves, that either
they might hereby be the sooner brought to believe in Christ,
or else be so much the more inexcusable, if seeing the leper
cleansed by Him, they would not believe. But the truer
sense is, that Christ hereby had regard to the law of Moses,
Levit. xiv., which He commanded the leper to observe.

For a witness or testimony. That is, for a law or a statute
to be duly kept; for in the 119th Psalm God’s laws and
statutes are often called His testimonies.

There came unto Him a centurion. It is said in St. Luke vii.
18, that not the centurion himself in person, but that others
came to Christ for him; that is to say here, what a man doth
by another, it is the same as if he did it by himself.

1 [οὐδὲ yap ἐκεῖ ἀνακηρύττειν ἑαυτὸν rent munera sacerdotibus. Deinde, ut

ἐκέλευσεν, ἀλλὰ δοῦναι δόξαν TH Θεῷ .---
S. Chrysost. in loc. in Matt. Hom. 25.
§ 2. Op. p. 309, A.]

m [Varias ob causas mittit eum ad
sacerdotes. Primum propter humili-
tatem, ut sacerdotibus deferre honorem
videatur. Erat enim lege preceptum,
ut qui mundati fuerant a lepra, offer-

mundatum videntes leprosum, aut cre-
derent Salvatori, aut non crederent. Si
crederent, salvarentur: si non crede-
rent, inexcusabiles forent. Etsimulne,
quod in eo szpissime criminabantur,
legem videretur infringere.—S. Hieron,
Comment. in Matth., lib. i. cap. 8. v.
4, Op. tom. vii. col. 44, A, B. ]

SECOND
SERIES.

Seconp

SERIES.

NOTES ON THE BOOK OF COMMON PRAYER.

THE FOURTH SUNDAY AFTER EPIPHANY.

The Collect®.] Sarum.

The Epistle.) Epistola Sarum est initium Epistole nostre
in 1 Dom. Adventus?.

The Gospel.| Sarum P,

Both winds and seas obey Him.] Hic finitur Evangelium
Sarum.

The literal exposition.

In the sea. The sea of Galilee, or the sea of Tiberias. See
the Historical Notes that follow.

But He was asleep. The disciples being in such great danger,
Christ seemeth to take no care of them. After this manner
He proveth us often in other afflictions and dangers, that He
suffereth to come upon us, intending thereby to make us
more sensible of our own miserable condition in this life,
and the more solicitous of seeking after Him who hath both
power and goodness enough to help us in our greatest dis-
tresses. For though for a while He may seem to neglect us, °
yet being importuned by continual prayer, He will arise out
of His sleep, and still the storm for us.

Two men possessed, &c. St. Matthew says here, they were
two men; but St. Mark, iv. 35, and St. Luke, viii. 224, (where
the same story is repeated,) say there was but one, and that this
one was possessed with a whole legion of devils, which made him
so fierce and so famous in the country, that in comparison of
him the other was not greatly noted among them, being not
possessed after so extraordinary a manner as this his fellow
was. But two they were.

To torment us before the time. By which words they de-
clare that they were not ignorant of the damnation which

2 [Before 1662 the Collect for the
fourth Sunday after Epiphany was:
** God, which knowest us to be set in the
midst of so many and great dangers,
that for man’s frailness we cannot
always stand uprightly, grant to us the
health of body and soul, that all those
things which we suffer for sin, by Thy
help we may well pass and overcome,
through Christ our Lord.”’ In the Mis-
sal. Sarisb. it was: Deus qui nos in tantis
periculis constitutos pro humana scis

fragilitate non posse subsistere, da no-
bis salutem mentis et corporis ut ea
quz pro peccatis nostris patimur, te
adjuvante vincamus, per, &e.—Dom.
iv. post octav. Epiph., Oratio; Miss.
Sarisb. fol. xxiii. ]

° | The Epistle in the Missale Sarisb.
is from Rom. xiii. 8—16. ibid. ]

P (Ibid. ]

4 [Mark v. 2; Luke viii, 27. The
text is as in Cosin’s MS. ]

ΟΝ THE COLLECTS, EPISTLES, AND GOSPELS. 263

waited for them at the time appointed in the end of the
world, till when they are reserved in chains of darkness, to
be punished after that day, when they, and all wicked per-
sons who have followed their suggestions, shall be tormented
for ever, in another manner and a far greater degree than
they are now, 2 Pet. 1.4; Jude, ver.6. But they are afraid
lest it should come upon them sooner, and therefore here they
entreat it may be put off to the last, that in the meantime
they may do the more mischief; however, herein they ac-
knowledge and fear the divine power and majesty of Christ,
whom they implore that if He would not suffer them still to
possess these two men, He would at least permit them to
run upon the herd of swine feeding hard by, and not send
them out of the Gergesites’ country to which they were
accustomed, into the place of hell, where they knew well
they were for ever to be tormented.

And He said, Go your ways. Christ, though He came to
undo the works of the devils, yet He came not then to ex-
ecute His last judgment and condemnation upon them. And
therefore they obtain their desire of Him for a time.

And behold, the whole herd of swine was carried headlong
into the sea. Hereupon it appeareth, 1. That they were true
devils, delighting to do mischief, wherever they can be per-
mitted, even upon beasts, or any other creature that God
made. 2. What a great deal more they would do, even to
the destruction of all mankind, (if God did not restrain them
from it,) as they did to these swine that perished by them.
3. That they can do no more than God is pleased (for the
sins and trial of men) to suffer them. 4 and 5. That they
chiefly affect to be with swine, that is, such men as live like
swine; and such were the Gergesites.

Historical Observations on the Gospel.

Into the country of the Gergesites. That which is here
called the country of the Gergesites is named in St. Mark v.
and St. Luke vii. the country of the Gadarens, for they were
both conterminate, and joining one to the other. And these
were the Gerasens (for that was another name they had)

SECOND

SERIES.

Seconp

SERIES.

264 NOTES ON THE BOOK OF COMMON PRAYER.

mentioned by Josephus, (lib. ii. Belli, cap. 20',) and dwell-
ing in the eastern part of Galilee, upon the borders of Perea.
(Id., lib. iii. cap. 2%.) Gadara was their metropolitan city in
that region, and a strong fortified place, remembered by
Pliny, (lib. v. cap. 18) and by Ptolemy in his Geography,
(lib. v. cap. 15".) It was seated beyond Jordan, in the divi-
sion of Manasseh’s tribe, and touched upon the lake which
in the Gospel is called the sea of Tiberias.

And there was a herd of swine feeding. It is made a ques-
tion, and a kind of wonder that swine should be there fed;
for to the Jews that creature was unclean and abominable.
But most likely it is, that these swine belonged to some
other strangers that there inhabited among the Jews, for the
Arabians were close by, and might well be the owners of
that herd.

The whole city came out, and besought Him that He would
depart from their coasts. This they did either out of the
sense of their own unworthiness to have such a guest as
Christ was among them, or out of the fear they had to lose
yet more of their worldly goods in that and other kinds be-
sides. “And Christ went His way ;” but He left the demoniac
whom He had cured behind Him, as well to upbraid their
ingratitude as to put them in mind to amend their lives, (for
some of them were idolaters, and the rest were brutish in
their manners,) lest a worse matter should befal them.

THE FIFTH SUNDAY AFTER EPIPHANY.

The Collect.| Sarum*.
The Epistle.| Sarum’.

τ [Γερασηνοί τε οὔτε εἰς τοὺς ἐμμεί-
ναντας ἐπλημμέλησαν, καὶ τοὺς ἐξελθεῖν
ἐθελήσαντας προέπεμψαν μέχρι τῶν
ὅρων. ---- Josephus, Bell. Jud., lib. ii.
cap. 18. § 6. (aliter cap. 20.) Op. tom.
li. p. 199. ]

5 [πρὸς ἀνατολὴν ApaBia τε καὶ Σιλ-
βωνίτιδι πρὸς δὲ Φιλαδελφηνῇ καὶ Tepa-
σοῖς ἀποτέμνεται.---Ἰ ἃ. ibid., lib. iii.
cap. 3. § 3. (aliter cap. 2.) Op. tom. ii.

. 223.)

© [Decapolis: Gaddara Hieromiace
prefiuente, et jam dictum Hipponius
Dion, &c.—Plin. Hist. Nat., lib. vy.

c. 20.]

u [Κοιλῆς Συρίας (Δεκαπόλεως πό-
λεις aide)... Τέρασα ... Γάδωρα.---Ο].
Ptolemzus, Geographia, lib. v. cap. 15.
p- 160. ap. Bertii Theatrum Geogr.
Vet. Amstel. 1618.]

x [Familiam tuam, quesumus, Do-
mine, continua pietate custodi: ut que
in sola spe gratiz ccelestis innititur,
tua semper protectione muniatur: Per,
&e.—Dom. v. post οοίαν. Epiph. Ora-
tio: Miss. Sarisb. fol. xxiv-]

y [Ibid.]

ON THE COLLECTS, EPISTLES, AND GOSPELS. 265

The Gospel.| Sarum’.

The literal sense of this parable.

It is only to tell us that wicked men, stirred up by the devil,
will be in the Church, mixed among them that are there
truly religious, and that, by the permission of God, this shall
so continue to the end of the world.

The Sixth Sunday (if there be so many) shall have the Collect,
Epistle, and Gospel that was upon the Fifth Sunday.| In
Sarum the third is taken*.

SUNDAY CALLED SEPTUAGESIMA.

Sar.» Sciendum est quod officium hujus diet nunquam differ-
tur propter aliquod festum, nisi cum Purificatio (aut Dedicatio
ficclesie) hac die contigerit, tum enim differtur ad fer. iv.

The Collect.| Sarum’.

The Episile.| Sarum‘,

. The literal sense.

Perceive ye not, &c. As they at Corinth might easily do,
for they were accustomed there to celebrate and to be spec-
tators of such games, wherein the runners contended to get
the victory and carry away the prize. See the Historical Ob-

servations hereafter.

But one receiveth the prize.

That is, he who outran the

rest and came first to the end of the race.

So run.

Not so, as in their secular races, where one only

getteth the reward; but so, as he there doth, who never

2 [ Ibid. ]

a {The words cited were the rule be-
fore the lastreview. In the Sarum Mis-
sal there is a provision for six Sundays,
as the first Sunday after the Epiphany is
there the Sunday within the octaves;
and our second Sunday would be the
first after the octaves, and so on, so that
we use each Sunday’s service a week
earlier than they did. The Sarum ser-
vice for the fifth Sunday after the oc-
taves (our sixth after Epiphany) has the
Officium, Gradual, &c., ‘‘ut in Dom.
iii.,’’ but the Collect, Epistle and Gospel
of our fifth Sunday after the Epiphany.
This has probably led Cosin to make the
statement in thetext; the editor has not

found any other rule which could be so
understood. |

Ὁ [This is a rubric in the Sarum
Missale, fol. xxv., with slight but im-
material variations. Cosin had fer. iii.
instead of iv. This has been corrected
in the text. |

¢ [Preces populi tui, qusumus,
Domino, clementer exaudi: ut qui
juste pro peccatis nostris affligimur,
pro tui nominis gloria misericorditer li-
beremur,PerDominum,&e.— Dominica
in Ixx. Oratio, Missale Sarisb. ibid. ]

4 {jbid. Cosin has omitted to notice
that the Epistle in the Sarum Missal
is continued to ch. x. 4, “and that
Rock was Christ.’’]

SECOND

SERIES.

ΞΈΘΟΝΌ

SERIES.

266 NOTES ON THE BOOK OF COMMON PRAYER.

giveth over till he cometh to the end. In this the race of
religion ought to be like the race at Corinth, but in the other
respect not so; for whereas they gave the reward but to one
alone, who outran all his fellows, in the race of the Church
all that run and hold out to the end shall have their reward.

Every man, &c. A second similitude; the other was of
running a race, this of wrestling in a theatre, which were
frequently celebrated near Corinth and the places about, and
became famous abroad in the world, as in the Histor. Observ.®
is set forth.

Abstaineth from all things that may lessen or hinder the
use and strength of his body, as gluttony, drunkenness, and
lust will do, and useth a temperate and an exquisite diet pro-
portioned to his purpose.

A crown that shall perish. Such as were used to be given
to the victors in the Olympic games. See the Hist. Observ.

But we to obtain an everlasting crown. Much more therefore
ought we to abstain from anything that may hinder us.

I therefore so run, not as, &c. For our better encourage-
ment, he giveth himself for‘'an example, and for our direction
he telleth us how to run, not negligently, not despairingly,
but with force and labour, and with aiming continually at
our mark.

So fight I, against concupiscence and worldly affections;
not as one that beateth the air, as they fight that miss their
strokes, cutting the air instead of their enemy, and flourish-
ing with the sword in their hand to no purpose.

But I tame my body. Which is by subduing the affections
of the flesh, with continual mortification thereof, and ab- :
staining from vice.

A castaway. That is, not to be a partaker of the fruit and
price of the gospel, which is eternal blessedness.

The Gospel.| Sarum.‘

The literal sense.

The kingdom of heaven, &¢. This parable is spoken by Christ
for the explaining of the two last sentences that are annexed to
it, (“So the first shall be last,” &c. “for many are called,” &c.)
That is to say, as it happened to them that came last into

e [These Historical Observations for them. ]
were never written ; there is space left f [ Missale Sarisb., fol. xxv. ]

ON THE COLLECTS, EPISTLES, AND GOSPELS. 267

the vineyard, (which is the Church of Christ,) that beyond
the expectation of all men they should have their reward first
given them, and a reward greater than they could hope for
themselves, having not wrought so long as the other labourers
did; and on the contrary, that they who came first to labour
should be last of all rewarded, and though they had travailed
all the day long, yet their reward should be less than they
expected, wherein nevertheless there was no injustice or
wrong done to them; so shall it be in the latter days of the
world, when they that are reputed here to be the first, shall
be accounted of by Christ much less than they that are
thought to be the last, and the last in men’s account shall be
preferred before the first, without any injustice on God’s part,
whose benignity it is to promise and to give any reward at
all, because men merit nothing by their works; and yet it is
their duty to do all that they are set to do, and God will
give no reward to them that stand idle, and do no service in
His Church.

For many are called, but few are chosen. This is the reason
given how it cometh to pass, that in the end, “many who
be now first shall then be last; for though they be all
called, yet they are not all chosen, because they murmur
against their master, and envy the bounty that He sheweth
to others; not so much regarding His free and liberal good-
ness, as their own merits and deservings for their works.
But as men here err on one side, who say that God hath
absolutely elected some particular persons, without any re-
spect had therein to their faith in Christ, which is never
true, unless they live in His obedience; so do they err like-
wise on the other side, who say (both ignorantly and im-
properly) that God hath generally elected all persons of the
world, therein confounding His universal good-will towards
all, whereby He gave His Son for the redemption of the
world, with His election of them that believe in Him, and
obey the truth of His gospel, which is a condition always
annexed to His act of election. And as the first opinion ex-
cludeth both Christ and the redemption that He made of
mankind, so the second is repugnant to the very word of
Christ here used, which no man can otherwise take or under-
stand, than of those that are segregate and chosen out of

SECOND

SERIES.

Seconp

SERIES.

268 NOTES ON THE BOOK OF COMMON PRAYER.

the common multitude, as all those are that unfeignedly
love and serve Christ, according to the gospel that He hath
given them.

SUNDAY CALLED SEXAGESIMA.

The Collect.| Sarums.
The Epistle.| Sarum,
The literal sense.

Ye suffer fools gladly, &c. This is said by an irony, for
seeing they thought themselves so wise that they despised all
others, and yet suffered them to glory over their own wis-
dom, and to magnify their credit, they might as well suffer
him also, that could glory (if that were aught worth) above
them all.

Ye suffer of a man bring you into bondage, if a man devour,
if, Sc. Not simply this, but in regard of the contumely that
you suffer by them; for though they do not really devour
you, or smite you upon the face with their fists, yet such
things they do to you, that you are no less abused by them
than if they did those things indeed.

As though we had been weak, &c.. That is, they object to
you our mean and low condition of living among you, bring-
ing a calumny upon our humility towards you.

I speak foolishly. Excusing himself that his adversaries
put him to rehearse those things, which though they seem to
abase him, yet he might justly glory in them.

They are Hebrews. So did they use to boast, and say of
themselves.

They are the ministers of Christ.
to be.

Iam more. Above them in truth and deed, being able to
shew the works and signs of an apostle, which they cannot.

So they pretended

& [The Sarum Collect (ibid., fol.
Xxvi.) is: Deus, qui conspicis quia ex
nulla nostra actione confidimus; con-
cede propitius, ut contra edversa omnia
doctoris gentium protectione muniamur :
Per, &c., this day being regarded as a
kind of commemoration of St. Paul, as
in the epistle; instead of the words in
italics we have “‘ by Thy power.’ ]

» (Ibid. But the Sarum Epistle (2

Cor. xi. 19, sqq.) for the Sunday con-
tinued to chap. xii. verse 9, ‘“‘ That the
power of Christ may rest upon me;”
only at the place where our epistle ends
there is a division, and a rule at the
end, Hee epistola tota legatur hac die
tantum: quando vero dicitur per heb-
domadam semper incipiatur ab ista
clausula, Damasci prepositus (i. e. at
chap. Xi. 52, where ours ends.) |

i .

ON THE COLLECTS, EPISTLES, AND GOSPELS. 269

In death oft. That is, in dangers that threatened present
death.

Forty stripes save one. The law in Deut. xxv. 3 was, that
the stripes given for the punishment of a malefactor should
not exceed the number of forty. The Jews, to be the surer
of not transgressing this law, took one less; and it was not
therefore lawful among them to exceed thirty-nine, which
St. Paul suffered five times over.

Thrice was I beaten, &c. I was once stoned, I suffered
thrice shipwreck, &c. Of these we have no story in the Acts
of the Apostles, where St. Luke omitted many things that
concerned St. Paul’s sufferings, but here they are summed
up.

My infirmities. Indeed his true glory, though his ad-
versaries, who had their ease and lived at their pleasure
in worldly prosperity, thought them to be low and mean
infirmities, as all such matters are in the eyes of the
world.

The Gospel.) Sarum.

Which for a while believe, and in time of temptation go
away.| Sub Anastasio imperatore vir potens Rome, Theude-
ricus Afer, opinionis Ariane, habuit diaconum orthodoxum,
quem unice diligebat. Is diaconus, quo Theuderico omnibus
partibus et gratior et acceptior esset, dum se ad illius mores et
ingenium fingeret, transtit, deserta ὁμοουσίᾳ fide, ad Arianis-
mum; Theudericus, qui deprehendit mutationem istam, non ex
animi sententia sed decipiendi et adulandi causa proficisct,
prefatus, QUI DEO NON SERVASTI FIDEM, QUI MIHI HOMINI
FECERIS? jussit diacono caput amputart. Sed in hac re
omnino memorabile est eremplum Constantii imperatoris patris
Constantini Magni; nam ut de tis periculum faceret, qui in
comitatu vere et bona fide Christiani essent, convocatis pala-
tinis edixit, ut qui pariter cum eo diis sacrificarent, hi in
palatio manerent, ibique et gradum et dignitatem obtinerent,
qui detrectassent discederent, cum hoc beneficio, quod liceret
impune ; itaque alii Christianam religionem prodiderunt, alit
abesse maluerunt. Imperator reduxit tenaces, et quia obser-
vaverint fidem, censuit eos sibi identidem fidos amicos, consi-

i [Miss. Sarisb., fol. xxvi. b.]

SEconp |

SERIEs.

Srconp

SERIES.

270 NOTES ON THE BOOK OF COMMON PRAYER.

liariosque fore, alios, ut impostores effeminatosque ablegavit,
Euseb.§ Sozom'

THE SUNDAY CALLED QUINQUAGESIMA.

Oratio Sarum™.

Preces nostras quesumus, Domine, clementer exaudi, atque
a peccatorum vinculis absolutos, ab omni adversitate custodi ;
per, δέ.

The Epistle.| Sarum?.

The literal sense.

With the tongues of men. The apostle intending to teaclr
us, that all things without charity are nothing worth, be-
ginning with the tongues and several languages of the world,
wherein most men covet (as the Corinthians did more than
others) to be skilful.

And of angels. That is to say, if the angels had any
tongues, or peculiar use of languages by themselves; which
is but an emphatical expression, that the apostle here useth
in the manner of an hypothetical hyperbole, the like whereof
we may read Rom. vii. 38 and Gal. 1. 8.

And have no love. That is, if I use not those tongues
(and all that follow after) to the use and profit of others.

Though I could prophesy, either by having the gift of fore-
telling things to come, or of explaining the word of God by
special revelation.

Had all faith. That is, the faith to do miracles; for here
he speaketh not of a justifying faith, which is never severed
from charity.

My goods to feed the poor. That is, do the external works
of charity itself, as the Pharisees gave alms to be seen.

And give my body to be burnt, as the heathens threw them-
selves into the fire for vain-glory. But the martyrs of Christ
gave their bodies to be burnt out of the love they had to
God and His true religion, whereby they edified and con-
firmed others.

k [Euseb. Pamph. in Vita Constan- cap. 6. Ibid., tom. ii. p. 15.]
tine, lib. 1. cap. 16. ap. Hist. Eccles. m [ Miss. Sarisb., fol. xxviii. ]
Scriptores, tom. i. p. 508. ] >) ΠΡ18-]

1 {Sozomen, Hist. Eccles., lib. 1.

ON THE COLLECTS, EPISTLES, AND GOSPELS, Pare

It profiteth nothing. ‘That is, these gifts, and all these
actions, how specious soever they are in the eyes of men, yet
unless charity and a religious use and purpose go along with
them, they are but so many fruitless vanities.

Love suffereth long, &c. Which are the works of charity,
opposed to the common vices of the world, and especially to
such as were rife among the Corinthians, an angry, malig-
nant, envious, obstinate, proud people.

Seeketh not her own. That is, preferreth the pleasuring of
others rather than pleasing her own desires.

Suffereth all things. That is, all the common infirmities of
others, not their enormous and wilful misdoings.

Believeth all things. That is, is not suspicious of men’s
evil doings, nor believeth them till they be apparent.

Hopeth all things. That is, despaireth not even of their
amendment and salvation, who for the present are wicked
and evil doers.

Endureth all things. That is to say, all things which with
a good conscience may be tolerated. For otherwise, blas-
phemies against God, and the truth of His religion, charity
suffereth not; nor will she nourish the pravities and vices of
others by flattery and connivance.

Though prophesying fail, &c., yet love falleth never away.
Charity begins in this life, and shall continue for ever in the
other, both towards God, and all His saints. But prophecies
shall cease there; for there will be no use of them, nor of
any interpretations of the Scriptures, after the consummation
of this world. Tongues shall cease. That is, there will be no
diversities of speaking hereafter in heaven.

And knowledge vanish away. That is, such knowledge as
is here acquired by industry and experience; for our know-
ledge will be perfect in the other life, where all imperfection
of knowledge, such as we now have in this, shall vanish
away.

Now we see in a glass. Our knowledge of God here is by
revelation and the effects of His power, and therefore we call
it abstractive; hereafter we shall know Him more perfectly,
as the angels now do, and that we call intuitive.

Now abideth faith, hope, and love. That is, all other gifts
and graces shall endure but for a time, as long as it is God’s

SECOND

SERIES.

272 NOTES ON THE BOOK OF COMMON PRAYER.

Secoyp pleasure to let them continue; but these three shall endure
SERIEs. ry ae
———— to the end, and never cease, whereof charity is the greatest,
because that shall continue also in the life to come, where
there will not be the like use of faith and hope.
The Gospel.| Sarum idem Evang. habet°. The literal sense
whereof is clear, and needeth no explication.

THE FIRST DAY OF LENT.

Sar. Miss. Feria 4*. in capite jejunii ; Post sextam, imprimis
Jiat sermo ad populum, si placuerit?.

The Collect.

This Collect is made up out of three or four other Collects
in the Order of Sarum 4.

The Epistle, Joel ii. 12.] Sarum’.

The Gospel, St. Matt. vi. 16.] Sarum’.

After this day followeth in the Order of Sarum a service
for every day throughout the whole time of Lent‘.

THE FIRST SUNDAY IN LENT.

Oratio Sarum". Deus qui Ecclesiam tuam annua Quadra-
gesimali observatione purificas, presta familie Tue, ut quod a
Le obtinere abstinendo nititur, hoc bonis operibus exequatur,
PCTS Ge

To use such abstinence.| Voluerunt majores nostri prisci
Christiani et prime Ecclesie antistites, nos tota Quadragesima,
non modo sobrie et commessationum, crapuleque expertes, vi-
vere, quomodo alioquin vivendum semper est, sed sumptionem
cibi ultra consuetam horam differre, et per integrum diem sola
frugali cena (nisi tamen corporis aut operis nonnullorum ratio
evidenter et necessario aliud exegerit) contentos esse; atque

ο [Ibid.] nitentiam,&e. The otherCollects pray __

P [ lbid., fol. xxviii. b. ] in varied expressions for penitence and ;

4 [The opening of the Collectis from pardon. See Miss, Sarisb., fol. xxx. Ὁ. ‘
one of many Collects used on this day [0]. xxxi. a. ]

in the Sarum office, Omnipotens sem- τ { Ibid. ]
piterne Deus, qui misereris omnium et 5. [ Ibid. ]
nihil odisti eorum que fecisti, dissi- τ [Ibid., fol. xxxii. sqq. ]

mulans peccata hominum propter pe- ἃ (Ibid, fol. xxxiy. |

273

ON THE COLLECTS, EPISTLES, AND GOSPELS.

adeo corpus jejuniis et abstinentia atienuare, ut mens ad Deum
eo liberior et purior feratur. C.*

That our flesh being subdued by the spirit, we may ever
obey, &c.| Est hee ratio jejunit finalis, sed non formalis.
Quum ergo ὃ. Aug., Tract. 17. in Joh’, perfectum jejunium
vocat, abstinere ab iniquitatibus, et illicitis voluptatibus seculi ;
Magnus item Basilius’*, Serm. priore de jejunio, verum appellat
jejunium a viliis esse alienum; et Serm. poster.», Verum jeju-
nium (ait) est immunitas a vitiis, continentia lingue, cohibitio
ire, segregatio concupiscentia, obtrectationis, mendacit, perju-
rit ;—ita intelligendi sunt, quod verum quidem et proprie dictum
jejunium, si rationem formalem spectes, est abstinere a cibis, at
abstinere a vitiis est jejunium metaphoricum, et improprie dic-
tum; nihilominus hoc ipsum, si jinem (qui est Deo obedire,
pretatem et justitiam operari) respicias, est jeyunium verum,
ἢ. 6. Deo maxime acceptun..

Epistle and Gospel.| Sarum»,

THE SECOND SUNDAY IN LENT.

The Collect, Epistle and Gospel.| Sarum‘.

THE THIRD SUNDAY IN LENT.

The Collect.| Sarum’.
The Epistle.| Sarum®.
The Gospel.| Sarum,

νηστεία ἐστὶν ἀληθής.

x [Calixtus, de Sacrificio Christi,
&e. § 1.)

y |Jejunium autem magnum et ge-
nerale est, abstinere ab iniquitatibus et
illicitis voluptatibus seculi, quod est
perfectum jejunium: ut abnegantes
impietatem et seculares cupiditates,
temperanter et juste pie vivamus in
hoc seculo.—S. Aug. in Johan., cap.
6. Tract. 17. § 4, Op. tom. iii. par. 2.
col. 424, C.]

2 [μὴ μέντοι ἐν TH ἀποχῇ μόνῃ τῶν
βρωμάτων τὸ ex τῆς νηστείας ἀγαθὸν
ὁρίζου. Νηστεία γὰρ ἀληθὴς ἡ τῶν
κακῶν GAXAoTpiwots.—S. Pasil., Homil.1.
de Jejunio, § 10. Op. tom. ii. p. 9, B.]

a [ἀληθὴς νηστεία ἣ τοῦ κακοῦ ἄλλο-
τριώσις, ἔγκράτεια γλώσσης, θυμοῦ ἐπο-
χὴ, ἐπιθυμιῶν χωρισμὸς, καταλαλιᾶς,
ψεύδους, ἐπιορκίας. Ἢ τούτων ἔνδεια

COSIN.

Ἔν τούτοις μὲν
οὖν ἡ νηστεία καλόν.---14., Homil. 2,
de Jejun. § 7. Ibid., p. 15, D.]

b [ Missale Sarisb., fol. xxxv. b. ]

¢ |The Sarum Collect is: Deus qui
conspieis omni nos virtute destitui, in-
terius exteriusque custodi; ut ab om-
nibus adversitatibus muniamur in cor-
pore: et a pravis cogitationibus mun-
demur in mente; Per Dominum, &c.—
Miss. Sarisb., fol. xl. See the Epistle and
Gospel, ibid., b. ]

4 [Quesumus, omnipotens Deus,
vota humilium respice: atque ad de-
fensionem nostram dexteram tuz ma-
jestatis extende; Per Dominum, &c.—
Dom. iii. Quadrag. Oratio; Miss, Sa-
risb. fol. xlv.]

© [ Ibid. ]

f [ Ibid. |

SECOND

SERIES.

ΞΈΘΟΝΡ
SERIES.

274

NOTES ON THE BOOK OF COMMON PRAYER,

In all goodness, righteousness, and truth.| Hie finitur

Epistola secundum usum Sarum.

THE FOURTH SUNDAY IN LENT.

Sarum, Dominica media Quadragesime’.

The Collect.| Sarum»,

The Epistle.| Sarum hie incipit, It is written that Abra-

ham had two sons.
Christus nos liberavit'.
The Gospel.| Sarum*,

Sar. Epistola addit in fine, Qua libertate

THE FIFTH SUNDAY IN LENT.

Sarum, Dominica in Passione Domini’.

Collect.| Sarum™,
Epistle.| Sarum?,
Gospel.| Sarum?®.

THE SUNDAY NEXT BEFORE EASTER.

Sar. Dominica in Ramis Palmarum.

Wherein, before this

Missal Service, they had.the benediction, distribution, and
procession of palms round about the church, with many
prayers and ceremonies, justly taken away from the usage of

our Church?,

Evang. ad initium.
Collect.| Sarum‘,
Epistle.| Sarum’.
Gospel.| Sarum’.

® [This is the title of the Sunday in
the Sarum offices. Ibid., fol. li.]

ἃ [Concede, quesumus, omnipotens
Deus, ut qui ex merito nostrz actionis
affligimur, tue gratiz consolatione re-
spiremus; Per Dominum, &c.—Dom.
media Quadrag. Oratio; ibid. ]

i (Ibid. ]

k [Ibid., fol. li. b.]

1 [Ibid., fol. lvii.]

τὰ [ Quzsumus, omnipotens Deus, fa-
miliam tuam propitius respice, ut te
largiente regatur in corpore, et te ser-
vante custodiatur in mente; Per Do-
minum, &c.—Dom. in Passione Do-
mini, Oratio; ibid. }

2 [ Ibid.]

° [Ibid., fol. lvii. b. ]

P [See the Missale Sarisb., fol. Ixii.,

We call it now Passion-Sunday, vide not. in

Non dicitur, Gloria Tibi Domine'.

1xiii. J

4 [Omnipotens sempiterne Deus, qui
humano generi ad imitandum humi-
litatis exemplum salvatorem nostrum
carnem sumere et crucem subire fecisti,
concede propitius, ut et patientiz ipsius
habere documenta et resurrectionis ejus
consortia mereamur; Per eundem Do-
minum, &c.—Dom. in Ramis Palma-
rum, Oratio; ibid., fol. 1xiii. b.]

τ (Ibid. ]

* [Ibid., fol. lxiv., sqq. "The portion
read on this day in the Sarum Office
was Matt. xxvi. 1—xxvii. 6]. The
Gospel in our books before 1662 was
xxvi. 1—xxvii. 56, viz., what is now
the First Lesson and Gospel. ]

τ [This is the rubric before the Pas-
510, ibid., fol. Ixiv. ]

275

ON THE COLLECTS, EPISTLES, AND GOSPELS.

Sar. Passio Domini nostri Jesu Christi*.

All this week long the sad story of Christ’s Passion is
read, together with other Scriptures of the prophets and
apostles that refer thereunto: which though it ought always
to be in our minds, as a matter whereupon our Christian
religion and our eternal salvation chiefly dependeth, yet hath
the Church designed and set apart these last days of Lent
for a more peculiar meditation upon that mysterious and
blessed Passion of our Saviour, who suffered it for us at this
very time of the year, wherein we are now appointed to recount
it, that so it may the more powerfully affect us, and work a
true repentance in us of all our sins, for which we see Christ
crucified, or represented to us in all this story, as if He was
crucified before our eyes.

Yielded up the Ghost.| In ordine secundum usum Sarum
hic inclinat se diaconus*, vel prosternit versus Orientem, et
dicit privatim Pater noster, Ave Maria, In manus tuas, Do-
mine, commendo spiritum meum, Redemisti me, Domine Deus
veritatis. Deinde surgit et postea residuum Passionis legit.

Pergit Ordo Sarum usque ad, Sedentes contra sepulchrum.
Sequitur Evangelium, Altera autem die, usque ad, signantes
lapidemy,

MONDAY BEFORE EASTER.

Sar. Feria 2° Hebdomade Sancte’.

The Epistle, Is. lxiii. 1.

Sarum Epistola est que in hoc nostro libro habetur die
Martis usque ad, by his God’,

The Gospel, Mark xiv. 1.

Evang. Sarum est Joh. xii. Ante sex dies Pasche, usque ad,
et abscondit se ab iis”.

ἃ (Ibid. -This is the title of this
portion of Scripture in the Sarum Mis-
sal; the proper Gospel follows.]

* (Ibid., fol. lxvi, Cosin cites the
words of the rubric, but has altered
inclinet into inclinat, and so through-
out. }

y [See Miss. Sarisb., fol. Ixvi. b.]

7 [In the edition of the Sarum Mis-

sal of 1555 the title of this day is
Feria ii. post Dominicam in Ramis
Palmarum; in that printed at Rouen
1506, it is Feria seeunda post Ramos
Palmarum. |

® fie. Is. 1. 5—10; see Missale Sa-
tisb., fol. Ixvii.]

> [Ibid. ]

π' 2

SeconpD

SERIES,

Seconp

SeERIEs.

ws
|

6 NOTES ON THE BOOK OF COMMON PRAYER,

TUESDAY BEFORE EASTER.

The Epistle, Is. 1. 5.

Epistola Sarum, Jer. xi.° Domine demonstrasti mihi, usque
ad, causam meam, Domine Deus meus.

The Gospel, Mark xv. 1.

Sarum habet Evang. precedens una cum presenti,
Which came up with him to Jerusalem.| Hic finitur in

Ordine Sarum®.

WEDNESDAY BEFORE EASTER.

The Epistle, Heb. ix. 16.

Habet Sarum hic Epistolam, que apud nos habetur die

Lune’.
The Gospel, Luke xxii. 1.

Sarum habet hoc die et istud et sequens Evangelium®.

THURSDAY BEFORE EASTER.

Sar. Feria quinta in Cena Domini.

Udi imprimis fiehbat

reconciliatio penitentium, per episcopum aut sacerdotem*,
The Epistle, 1 Cor. xi. 17.] Lpistola Sarum’.

The Gospel, Luke xxii. 1.

Sar. habet hoc die Evangelium Joh. xiii. de lotis pedibus

apostolorum*.

And the veil of the temple did rent.|_ Sar. Et cum dixerit
diaconus, Velum templi scissum est, velum ante altare cadere

permittatur'.

¢ (Jerem, xi. 15—18.
Ixviii. J

4 | That is, in the Sarum Office, both
chapters xiv. and xv. to v. 41, entitled
the Passio secundum Marcum, are
read; chap. xv. 42—46, coming after-
wards under the title Evangelium. Ibid.
fol. lxviii—lxx. ]

6 [ Ibid. ]

f [Rather Is. Ixii. 11, and Ixviii.
1—7; after that is a second Collect,
and then Is. 1111, Ibid., fol. Ixx. b.]

& [That is, the whole of the Passio
secundum Lucam is read, chap, xxii. 1
to xxiii. 49, The portion which follows,

Ibid., fol.

vi. 5|0—53, comes after under the title
Evangelium. Ibid. fol. 1xxii., lxxiii.]

4 [These are the words of the rubric,
ibid., fol. 1xxiii. b.]

i (Ibid., fol. Ixxiv. b.]

k (John xiii, 1—15, is read as the
Gospel for this day in the Sarum Cfiice,
ibid., fol. Ixxv. Then after vespers
(see below) another Collect is said, and
John xiii. 16, to the end of chap. xiv.
is read, ibid., fol. ]xxvi. b., Ixxvii., while
they drank the potum caritatis. ]

! (This is in the Wednesday service
in the Sarum Missal, fol. 1xxiii. ]

ΟΝ THE COLLECTS, EPISTLES, AND GOSPELS. 277

Wherein never man before had been laid.|
Evangelium pro die Mercuri in Ordine Sarum™.

Post Evangelium (in Ordine ad usum Sarum") ponebantur a
subdiacono tres hostie ad consecrandum ; quarum due reserva-
bantur ad crastinum, una, de qua percipiebat sacerdos, altera,
que posita fuit cum cruce in sepulchro.

Cantata Communione statim incepte sunt vespere [...] ante
post-Communionem et finem Misse, simulque cum illo finie-
bantur.

Post prandium convenicbhant clerici in Ecclesia, ad altaria
abluenda, et faciendum Mandatum.

Altaria abluebant vino et aqua.

Mandatum faciebant in capitulo, ubi lecto Evangelio (Joh.
xill.) et habito sermone, duo sacerdotes omnium pedes lavabant,
unus ex una parte, et alier ex altera parte chori, ipsique invi-
cem laverunt sibi pedes. Interim chorus cantabat antiphonas.

Peracta vero ablutione pedum, et dicto iterum sermone acci-
piebant caritatis potum. Deinde dicebantur preces. Sed dum
fratres sumebant poculum charitatis, legebatur Evangelium (Joh,
xiii. e¢ xiv.) Amen, Amen dico vobis, non est servus major
Domino suo, &c. usque ad, Surgite, eamus hinc; et ita rece-
debant®.

Mie finitur

GOOD FRIDAY.

This day, in respect of what Christ suffered, was an
evil day to Him, and ought to be a day of great sor-
row to us. But in respect of that which He hath ob-
tained for us by it, it is (as we rightly call it) a good day,
and ought to be a day of great joy to us. ‘To Him, indeed,
the day of the fierceness of God’s wrath; but to us, the day
of the fulness of God’s favour; and, as the apostle called it,
a day of salvation.

The Collects.

First Collect.| Sar. Oratio in fine Misse ad feriam 4°”?

m [Ibid.]

P [ Respice, quesumus, Domine, su-

1 | This is a rubric at the end of the
proper Gospel, ibid., fol. Ixxv. ]

ο [See the Rubrics, Miss. Sarisb.,
fol. lxxv—Ixxvii. It should be noted
that on this day Mass was not said till
after nones. ]

per hane familiam tuam, pro qua Do-
minus noster Jesus Christus non dubi-
tayit manibus tradi nocentium, et crucis
subire tormentum; Qui tecum, &e,
This Collect is appointed at the end of
the service for the Wednesday before

SECOND
SERIES.

Sreconp

SERIES.

278

NOTES ON THE BOOK OF COMMON PRAYER.

Second Collect.| He relique sumpte sunt ex pluribus que
habentur in Ord. Sar.4

We offer before Thee for all estates of men.| Vide que
annotata sunt ad Orationem pro statu Ecclesia in terra mili-
tantis, infra post Offertorium.

Have mercy upon all Jews, Turks, infidels, &c.] The like
prayer was used by the Church in St. Augustin’s time, as
appeareth in his 107th Epistle’, Nunguid ubi audieris sacer-
dotem Dei ad Ejus altare orantem clara voce, ut incredulas
gentes Deus ad fidem suam venire compellat, non respondebit
Amen? And he saith none but a Pelagian will find fault
with this prayer. tem Gennadius Massil. Lib. de Lccl.
Dogmatibus, cap. 805; Quum sanctarum plebium presules
mandata sibi legatione fungantur, apud divinum clementiam
humani generis agunt causam, et tota secum Lcclesia conge-
miscente, postulant, et precantur, ut infidelibus donetur fides,
ut idololatre ab impietatis sue liberentur erroribus, ut Judeis,
ablato cordis velamine, lux veritatis appareat, ut heretict
Catholice fidei perceptione resipiscant, ut schismatict Spiritum
redivive charitatis accipiant, ut lapsis penitentie remedia

conferantur, et celestis misericordie aula reseretur.
In Ordine Sarum ad hance Orationem, non flectuntur

genua*,

The Epistle.| Sarum loco hujus Kpistole habentur due
lectiones, una ex Osee@ vi., altera ex Exod. xi."

The Gospel.] Sarum*.

Easter, (Miss. Sarisb., fol. Ixxiii. b.)
and is appointed to be used also on
Good Friday. Ibid., fol. 1xxxi. b.]

4 [The second Collect for Good
Friday corresponds with the following
in Miss, Sarisb.; Omnipotens sempi-
terne Deus, cujus Spiritu totum corpus
Ecclesiz sanctificatur et regitur, exaudi
nos pro universis ordinibus supplican-
tes, ut gratize tue munere ab omnibus
tibi gradibus fideliter serviatur; Per
Dominum nostrum Jesum Christum
(qui tecum vivit et regnat) in unitate
ejusdem, &c.—Orat. 6. in Fer. vi. in die
Parasc. Ibid., fol. xxx. b. The third
Collect is like the last six Sarum Col-
lects, Pro hereticis, pro perfidis Ju-
dzis, pro paganis. Of these the second
begins, ‘ Omnipotens sempiterne Deus,
qui salvas omnes homines, et neminem
vis perire;’ the last is similar to it, and

the substance of the prayers is like ours.
Ibid., fol. Ixxxi.]

τ [S. Aug. Epist. 227, ad Vitalem
(aliter Ep. 107.) cap. 7, ὃ 26. Op. tom.
ii. col. 808, A. ]

8 [Gennadius Massiliensis, liber de
Eccles. Dogmat. ο. 30, pp. 16, 17. ed.
Hamburg. 1614. |

* [The rubrie at the Collects, pro
perfidis Judzis, is, Non dicitur hic,
Flectamus genua, Levate. Ibid., fol.
Ixxxi. ]

u {The First Lesson is the last clause
of Hosea v. and the first six verses of
Hoseavi. The Second, Exod. xii. 1—11.
—Ibid., fol. Ixxvii. b., Ixxviii.]

x [The Passio in the Missal. Sarisb.
on Good Friday, was St. John xviii.
J—xix. 37, after which the Evange-
lium continued the sacred narrative to
the end of the 19th chapter.

ON THE COLLECTS, EPISTLES, AND GOSPELS. 279

In Ordine Sarum’ sequitur adoratio crucis plane idololatrica. Srconp
In Missa nulla fit consecratio; sed hostia pridie reservata, Senge
postquam in calicem vino et aqua mixtam immissa fuerit, a
sacerdote sumitur. Dicuntur Vespere mane et finitur Missa.
Deinde crux et hostia reponuntur in sepulchro, ante quod ac-
cenditur cereus, qui continue ardet usque ad vigiliam Pasche,
quando novus ignis benedicitur, et cereus Paschalis accenditur,
continens 36 pedes in longitudine.

EASTER-EVEN 7,

In vigilia Pasche, benedicitur ignis et thumiama. De hoc
novo igne accenditur cereus, ceteris luminaribus prius ex-
tinctis ; sequitur benedictio ceret Paschalis, qui accensus ardet
continue per hebdomadam Pasche, dominicis et festis usque ad

ascensionem Domini.

Deinde cantatur a pueris septiformis Litania, et pulsatis
omnibus campanis in classicum, incipit Missa. Que omnia non

immerito a nobis ablata sunt.

In the Service-books before 1662
also the Gospel was St. John xviii. 1,
to the end of ch. xix. ]

y [The rubric in the Missal. Sarisb.
orders, Deinde procedant clerici ad cru-
cem adorandam nudatis pedibus, inci-
pientes a majoribus. ... His finitis, de-
portetur crux per medium chori a pre-
dictis duobus sacerdotibus ubi a populo
adoretur ante aliquod altare.

Deinde sacvificio super altare more
solito deposito et incensato cum aque
et vini infusione in calicem; scilicet
post ablutionem manuum, dicat, &c.
.... Postea demittat in calicem sicut
solet partem hostiz.... Statim com-
municet se sacerdos. Deinde post lotio-
nem manuum dicant vesperas.... Kt
sic missa et vespere simul finiantur.
.... Finitis vesperis, sacerdos reponat
crucem in sepulchrum pariter cum
corpore dominico, scilicet in pixide.
... Exinde ardebit continue unus ce-
reus ad minus ante sepulchrum usque
ad processionem que fit in resurrectione
Dominica in die pasche: ita tamen
quod dum psalmus ‘‘ Benedictus’’ ca-
nitur, et cetera que sequuntur in se-
quentinocte extinguatur. Similiter ex-
tinguatur in vigilia pasche dum bene-
dicitur novus ignis usque dum accen-
datur cereus paschalis xxxvyi, pedes
continens in longitudine. ]

Z [Before 1662 there was no Collect
appointed for Easter-even. The ru-
brics of the Missal. Sarisb. give the
following instructions: Sabbato sancto
in vigilia Pasche.. . fiat benedictio
ignis ab executore officii... . Sequatur
benedictio thumiamatis sive incensi.
Post benedictionem incensi impleatur
thuribulum de carbonibus cum incenso
et incensetur novus ignis. Postea ac-
cendatur solus cereus super hastam de
novo igne, ceteris luminaribus ecclesiz
prius extinctis. Deinde sequatur be-
nedictio cerei Paschalis..... Ardebit
cereus Paschalis continue per hebdo-
madam Pasche ad matutinas et ad
missas et ad vesperas. Similiter, fiat
in octavo Pentecostes. Omnibus yero
dominicis ab octavo Paschz usque ad
ascensionem Domini ad missam tantum
accendatur ; etiam in festis Sancti Marci
Evangeliste, Apostolorum Philippi et
Jacobi ad missam tantum. In annun-
ciatione Beate Mariz et in inventione
sancte crucis sicut in octavo Pasche
accendatur. After certain Lessons and
Collects follows the rubric: Deinde
sequatur septiformis litania que in
medio chori a septem pueris in super-
pelliciis dicitur. Finita litania, inci-
piatur missa sollenniter a cantore sine
regimine chori.. . . Tune pulsentur
omnes campane in classicum. ]

Seconp

Series.

280
The Epistle.

NOTES ON THE BOOK OF COMMON PRAYER,

In Ordine Sarum habelur Epistola que apud nos legitur in

die Pasche’.
The Gospel?.

In Ordine Sarum habetur Evangelium ex xxviii. Mat.Vespere
autem Sabbati, &c. usque ad, predixi vobis.
Dicuntur etiam Vespere cum Missa:.

EASTER-DAY,

The Collect.| Sarum eadem Oratio4,
The Epistle.| Epistola* in Ord, Sar. 1 Cor. v. Expurgate
vetus fermentum, usque ad, in azymis sinceritatis et veritatis.

The Gospel.]

Evang. in Ord. Sarum’, §. Mare. xvi. In illo tempore Maria
Mag. §c. emerunt aromata, &c. usque ad, sicut dixi vobis.

MONDAY IN EASTER-WEEK.

The Collect.| In Ord. Sarum habetur alia Oratio§.

The Epistle.
children of Israel, &c.]

Ye know the preaching that God sent unto the

Hic incipit Epistola in Ord. Sarum*.

The Gospel.| Sar. idem’.

TUESDAY IN

EASTER-WEEK.

The Collect.| In Ordine Sarum habetur alia Oratio),

The Epistle.

In that He has raised up Jesus again.) Hie

Jfinitur Epistola in Ordine Sarum.

ἃ [The Epistle in the Order of Sarum
is part of that which we have appointed
for Easter-day, Coloss. iii. 1—4.—Ibid.,
fol. Ixxxviii. |

> [Matt. xxviii. 1—7. Ibid., fol.
Ixxxviii. ]
© ([Ibid., b.]

4 [The words of the Collect in the
Missal. Sarisb. are: Deus qui hodierna
die per unigenitum tuum eternitatis
nobis aditum devicta morte reserasti,
vota nostra que preveniendo aspiras,
etiam adjuvando prosequere, per eun-
dem Dominam, &c.—Ibid., fol. xci.]

6 [ Ibid. ]

f [ Ibid., b.]

& [The Collect in the Missal. Sarisb.
was: Deus qui solemnitate Paschali

mundo remedia contulisti, populam
tuum, quzsumus, Domine, ceelesti dono
prosequere, ut et perfectam libertatem
consequi mereatur, et ad vitam pro-
ficiat sempiternam; Per, &c.—Ibid. ]

h [ Ibid. ]

i (Ibid., fol. xeii.]

j [ Before 1662 the Collect now ap-
pointed for the first Sunday after Easter
was used on the Tuesday in Easter-
week. The Collect for this day in the
Missal. Sarisb. is: Deus qui Ecclesiam
tuam novo semper fetu mulltiplicas,
concede famulis tuis ut sacramentum
vivendo teneant, quod fide perceperunt;
Per, &c.—Ibid., fol. xcii. b.]

k [ Ibid. ]

ΟΝ THE COLLECTS, EPISTLES, AND GOSPELS,

231

The Gospel.| Sarum habet idem Evang.'
After this day there is in the Order of Sarum a service for

every day in the weck™.

THE FIRST SUNDAY AFTER EASTER,

Sarum; Dominica in Octavis Pasche®.

The Collect. |

Sarum habet eandem Orationem®.

The Epistle.| In Ord. Sarum repetitur Epistola in die Pasche,

1 Cor. v.?

ftem hee eadem Epistola cum eodem Evangelio dicuntur,

Fer. 4. οἱ 64.

The Gospel.| In Ord, Sarum repetitur Evang. in die Pasche,

Mars xvi."

THE SECOND SUNDAY AFTER EASTER.

The Collect.| In Ord. Sarum non habetur hee Oratio’,

The Epistle.
Epistola in Ord. Sarum’.

For Christ also suffered for us.| Hie incipit

The Gospel.| Sarum habet idem Evangelium".

THE THIRD SUNDAY AFTER EASTER.

In Ord. Sarum habetur eadem Collecta*,
Sarum habet eandem Epistolam’.
Sarum habet idem Evangelium’.

1 [ Ibid.]

m [Ibid., fol. xciii—xev. ]

n {That is, this is the name of the
Sunday. }

ο [Before 1662 the Collect for the
first Sunday after Easter was the same
as that for Easter-day; as it is in the
Sarum Missal, fol. xevi.]

P [Ihid.]

4 [On the contrary, the Epistle and
Gospel which we have on this Sunday
were to be said each day in the week
except Wednesday and Friday, which
had Epistles and Gospels of their own.
—lIbid., fol. xevii., ὅσο. |

τ (Ibid., fol. xevii. |

s [ The Collect for the second Sunday
after Easter in Missal, Sarisb. 15: Deus,

qui in Filii tui humilitate jacentem
mundum erexisti, fidelibus tuis perpe-
tuam concede Jztitiam, ut quos perpe-
tue mortis eripuisti casibus, gaudiis
facias sempiternis perfrui; Per eundem
Dominum, &c.—Ibid., fol. xeviii. ]

Ὁ [Ibid.]

τὸ (elibides) bay}

x [ Deus, qui errantibus ut in viam
possint redire justitiw, veritatis tue
lumen ostendis, da cunctis qui Chris-
tiana professione censentur, et illa re-
spuere qui huic inimica sunt nomini,
et ea que sunt apta sectari; Per Do-
minum, &c.—Ibid., fol. xcix. ]

y [Ibid., but with the first word of
y. 19.]

z [Lbid.]

SEcoND
SERIES.

SreconpD

SERIES.

282

NOTES ON THE BOOK OF COMMON PRAYER.

THE FOURTH SUNDAY AFTER EASTER.

Sarum habet candem Collectam*, Epistolam, et Evangelium”.

THE FIFTH SUNDAY AFTER EASTER.

Sarum habet eandem Coll., Epist., et Evang.°

ASCENSION-DAY,

Sarum habet eandem Collect., Epist., et Evang.‘
The Gospel. Confirming the words with miracles following.]
Et quibus hee non sunt satis, nihil est satis.

SUNDAY AFTER ASCENSION-DAY.

In Ord. Sarum non habetur hec Oratio®.

Sarum habet eandem Epistolam',

Sarum habet idem Evangeliums.

After this, there is in the Order of Sarum a special service

for Whitsun-eve".

WHIT-SUNDAY.

In Ord. Sarum non habetur hee Oratio. Invenitur tamen in

Commemoratione δ, Spiritus’.

® [The Collect before 1662 began:
Almighty God, which doest make the
minds of all faithful men to be of
one will, grant unto Thy people, &c.
In the Missal. Sarisb. the words
are: Deus qui fidelium mentes unius
efficis voluntatis, da populis tuis id
amare quod precipis, id desiderare
quod promittis; ut inter mundanas
varietates ibi nostra fixa sint corda ubi
vera sunt gaudia; Per Dominum &c.—
Ibid., fol. c. b.]

> [Ibid.]

¢ [Ibid., fol. ci. Ὁ. The Collect is:
Deus, a qua bona cuncta procedunt,
largire supplicibus tuis, ut cogitemus
te inspirante que recta sunt et te gu-
bernante eadem faciamus; Per Domi-
num nostrum Jesum Christum; but
the Gospel ends at v. 30, “ By this
we believe that Thou camest forth from
God.’’ |

4 [Ibid., fol. οἰ, The Collect is:
Concede, quesumus, omnipotens Deus,

ut qui hodierna die unigenitum tuum
redemptorem nostrum ad ccelos ascen-
disse credimus, ipsi quoque mente in
celestibus habitemus; Per eundem,
&c. |
e [The Collect for this day in
the Missal. Sarisb. is: Omnipotens
sempiterne Deus, fac nos tibi sem-
per et devotam gerere voluntatem e.
majestati tue sincero corde servire,
per, &c.—Ibid., fol. civ. Our Col-
lect is from the antiphone at vespers
on Ascension-day. O rex Gloria,
Domine virtutum, qui triumphator
hodie super omnes ceelos ascendisti,
ne derelinquas nos orphanos, sed mitte
promissum Patris in nos, Spiritum Ve-
ritatis.—-Breviar. Sarisb., fol. exi. b.]

f [Ibid.]

Β [Ibid }

h [Ibid., fol. civ. b.]

i (This Collect is the Collect for
Whit-Sunday in the Sarum Missal,
fol. cvi., (as well as for the Missa in

ON THE COLLECTS, EPISTLES, AND GOSPELS.

283

Sarum habet eandem Epistolam*.

Sarum legit hoc Evang. in vigilia Pentecostes, usque ad, Jesus
answered and said unto him, If a man love Me, δε."
In Ord. Sarum hic incipit Evang.™

MONDAY IN WHITSUN-WEEK.

Sarum non habet hane Collectam*.
Habet Ordo Sarum eandem Epistolam®.
Ordo Sarum habet idem Evangelium”.

TUESDAY IN WHITSUN-WEEK,

Ordo Sarum non habet hane Collectam4,
Sarum habet eandem Epistolam*.
Sarum habet idem Evangelium’.

TRINITY SUNDAY.

Ordo Sarum habet eandem Collectam, Epistolam, et Evang.'

Upon the Thursday after, there is in the Order of Sarum",
a service appointed for the Sacrament, and they called it

Festum Corporis Christi.

But there is no mention of any

transubstantiation, or circumgestation of the Sacrament, as

now the papists use.

The Epistle is 1 Cor. xi. [283—29.] The Gospel, John vi.

[55—58.]

commemoratione Sancti Spiritus, or de
Spiritu Sancto; ibid., Commun., fol.
xx.) The words are: Deus, qui hodierna
die corda fidelium Sancti Spiritus il-
lustratione docuisti; da nobis in eodem
Spiritu recta sapere, et de ejus semper
consolatione gaudere; Per Dominum
&c. in unitate ejusdem &c. ]

k [Ibid.]

1 [Of our Gospel for Whit-Sunday
the first portion, v. 15—23, is the
Gospel for the Vigil of Whit-Sunday ;
the second, v. 24—31, for Whit-Sunday.
—Ibid., fol. evi. ]

m [That is, at the words just cited:
In illo tempore dixit Jesus, &c.]

» (The Collect in Missal. Sarisb. for
Monday in Whitsun-week is: Deus
qui apostolis tuis sanctum dedisti Spi-
ritum, concede plebi tue piz petitionis
effectum, ut quibus dedisti fidem, lar-
giaris et pacem; Per Dominum &c. in
unitate ejusdem &c.—Ibid., fol. cvii- |

° [The Epistle for this day begins in
the Missal. Sarisb. at v. 42.—Ibid. ]

P [Ibid., b.]

4 [The Collect for the Tuesday in
Whitsun-week in Missal. Sarisb. is:
Adsit nobis, Domine, quesumus, virtus
Spiritus Sancti, que et corda nostra
clementer expurget, et ab omnibus
tueatur adversis; Per Dominum &c. in
unitate ejusdem &c.—Ibid. ]

τ (Ibid. ]

§ { Ibid. |

t [In Missal. Sarisb. the Collect is:
Omnipotens sempiterne Deus, qui de-
disti famulis tuis, in confessione verze
fidei, eterne Trinitatis gloriam agnos-
cere, et in potentia majestatis adorare
Unitatem; quesumus, ut ejusdem fidei
firmitate ab omnibus semper muniemur
adversis; Per Dominum nostrum. The
Epistle ends in v. 10, (in se@cula secu-
lorum,)—Ibid., fol. xcii., xciii. |

« [Ibid., fol. xciii. ἢ

Srconp

SERIES.

SeconD
Series.

284

NOTES ON THE BOOK OF COMMON PRAYER.

THE FIRST SUNDAY AFTER TRINITY.

Ord. Sarum habet eand. Collect., Epistolam, et Evangelium*,

THE SECOND SUNDAY AFTER TRINITY.

Ordo Sarum habet eandem Collect., /ipist., et Hvang.¥

THE THIRD SUNDAY AFTER TRINITY.

Ordo Sarum habet eandem Collect., Epist., et Evang.*

THE FOURTH SUNDAY AFTER TRINITY.

Ordo Sarum habet easdem Collect., Epist., item Evang.*

THE FIFTH SUNDAY AFTER TRINITY.

Sarum habet eandem Collect., Epist., et Evang.”

THE SIXTH SUNDAY AFTER TRINITY,

Sarum habet eandem Collect., Epist., et Evang.°

x [Ibid., fol. exiv. The Collect is:
Deus, in te sperantium fortitudo, adesto
propitius invocationibus nostris; et
quia sine te nihil potest mortalis infir-
mitas, presta auxilium gratie tue,
ut in exequendis mandatis tuis, et vo-
luntate tibi et actione placeamus; Per
Dominum. The Epistle begins at the
words ‘ God is love,’ in v. 8. ]

y [Ibid., fol. exv. The Collect for
the second Sunday after Trinity, before
1662, was: Lord, make us to have a
perpetual fear and love of Thy holy
name, for Thou never failest to help
and govern them whom Thou doest
bring up in Thy steadfast love; Grant
this, &c. And in the Missal. Sarisb. :
Sancti nominis tui, Domine, timorem
pariter et amorem fac nos habere per-
petuum, quia nunquam tua guberna-
tione destituis, quos in soliditate tue
dilectionis instituis, per Dominum, &c.
The Epistle ends at v. 18. ]

z [Ibid., fol. exy. b., exvi. The Col-
lect is: Deprecationem nostram, que-
sumus Domine, benignus exaudi; et
quibus supplicandi prestas affectum,

tribue defensionis auxilium; Per Do-
minum. ‘The Epistle begins at verse 6,
not in verse 5, as ours. |

a [Ibid., fol. exvi. Ὁ. The Collect is:
Protector in te sperantium Deus, sine
quo nihil est validum, nihil sanctum ;
multiplica super nos misericordiam
tuam, ut te rectore, te duce, sic trans-
eamus per bona temporalia, ut non
amittamus eterna; Per Dominum no-
strum. |

Ὁ [Ibid., fol. exvii. The Collect is:
Da nobis quesumus Domine, ut et
mundi cursus pacifice nobis tuo ordine
dirigatur, et Ecclesia tua tranquilla
devotione Jztetur; Per Dominum no-
strum. }

¢ [Ibid., fol. exviii. The Collect is:
Deus gui diligentibus te bona invisi-
bilia preparasti; infunde cordibus no-
stris tui amoris affectum, ut te in om-
nibus et super omnia diligentes, pro-
missiones tuas, que omne desiderium
superant, consequamur; Per Dominum
nostrum. The Gospel ends at y. 24,
not 26, as ours does. ]

ON THE COLLECTS, EPISTLES, AND GOSPELS. 285

SECOND
SERIES.

-.--. ... τ -'

THE SEVENTH SUNDAY AFTER TRINITY.

Sarum habet eandem Collect., Epist., et Evang."

THE EIGHTH SUNDAY AFTER TRINITY.

Sarum habet eandem Collect., Ep., et Evang.*

THE NINTH SUNDAY AFTER TRINITY.

Sarum habet eandem Collectam, Ep., et Evang.'
The Epistle. We should not lust after evil things as they, &c. |
| Hic incipit Epist. in Ord. Sarum.

THE TENTH SUNDAY AFTER TRINITY.

Sarum habet eandem Collect., Epist., Evang.®
The Gospel. For the days will come unto thee, that thine enemies
shall cast a bank about thee, διὸ.

Which days came to pass

according to this prediction of our Saviour thirty-eight years
after His death, in the time of Flavius Vespasian, then Roman

emperor},

And these be the Historical Observations concerning the

destruction of Jerusalem.

In the 12th year of Nero (An. a Nat. Christo 67.) Florus
was sent governor into Judea; against whom and the power
of the Romans the Jews began to rebel the very year fol-
lowing, as Josephus computeth the time.

In the 13th year of Nero was the ensign of the Roman
eagle first brought into Jerusalem, and there set up in
the temple by Florus, which gave the first occasion to the

Jews of rising against him.

ἃ (Ibid., fol. exix. The Collect is:
Deus virtutum, cujus est totum quod
est optimum ; insere pectoribus nostris
amorem tui nominis, et praesta in nobis
relivionis augmentum; ut quee sunt
bona nutrias, ac pietatis studio que
sunt nutrita custodias. Per. ]

e [Ibid., b. The Collect is: Deus,
eujus providentia in sui dispositione
non fallitur; te supplices exoramus, ut
noxia cuncta submoveas, et omnia no-
bis profutura concedas; Per. The Epi-
stle ends in the middle of v. 17. ]

f [Ibid., fol. cxx. Ὁ. The Collect is:

Largire nobis, Domine, quesumus,
semper spiritum cogitandi qu recta
sunt, propitius, et agendi; ut qui sine
te esse non possumus, secundum te
vivere valeamus. Per. |

& [Ibid., fol. exxi. The Collect is:
Pateant aures misericordie tuz, Do-
mine, precibus supplicantium; et ut
petentibus desiderata concedas, fac eos
qu tibi placita sunt postulare; Per
Dominum. }

h [See Joseph. Antiq. Jud., lib. xx.
cap. 11. Op. tom. i. p. 981.]

Srconp
SERIES.

286 NOTES ON THE BOOK OF COMMON PRAYER.

And now in the holy place was scen the abomination of
desolation (whereof Christ foretold) ; from which time to the
final destruction of Jerusalem, there passed only three years
and a half, the just time that the prophet Daniel had spoken
of for that purpose long before. ‘The Roman forces then
brought against the Jews were under the conduct of Flavius
Vespasian, (afterwards made emperor,) who came this year_
to Jerusalem, and besieged it in the month of May. In the
28th chapter of Deuteronomy, Moses compared the Roman
nation to an eagle flying and seizing upon the Jews’ country,
as if he had therein a regard to the event of this time.

In the meanwhile, all the Christians that were in the
city of Jerusalem, being by divine providence timely admo-
nished to leave it, went to the city of Pella, on the other
side of Jordan, and there had their safety, as Lot had in
Zoar, when God meant to destroy Sodom. Euseb.'

Two years after (Nero having slain himself) Fl. Vespasian ©
was cried up and proclaimed emperor by his army, which
then besieged Jerusalem. Whereupon he sailed away with
all haste to Rome, and left the care of the siege behind him
with his son Titus, who followed him in the empire.

The next year ensuing was the city taken, in the time of
the Jews’ Passover feast. In August the temple was burnt,
and in September all the city set on fire. And here was an
end of the Jewish government, the 71st year after Christ’s
Nativity, and 38 years after His Ascension.

By the relation of Josephus* there perished at this be-
sieging and taking of Jerusalem, what by famine, and what
by the sword, no fewer than eleven hundred thousand per-
sons. And one hundred thousand were sold besides, or
carried away captive.

1 [Οὐ μὴν ἀλλὰ καὶ τοῦ λαοῦ τῆς ev

Ἱεροσολύμοις ἐκκλησίας, κατά τινα
χρησμὸν τοῖς αὐτόθι δοκίμοις δι’ ἀπυκα-
λύψεως ἐκδοθέντα, πρὸ τοῦ πολέμου
μεταναστῆναι τῆς πόλεως καί τινα
Πειραίας πόλιν οἰκεῖν κεκελευσμένου
(Πέλλαν αὐτὴν ὀνομάζουσιν) ἐν ἣ τῶν
εἰς Χριστὸν πεπιστευκότων ἀπὸ τῆς
Ἱερουσαλὴμ μετῳκισμένων, ὡσὰν παντε-
λῶς ἐπιλελοιπότων ἁγίων ἀνδρῶν, αὐτήν
τε τὴν Ιουδαίων βασιλικὴν μητρόπολιν
καὶ σύμπασαν τὴν ᾿Ιουδαίαν γῆν, ἡ ἐκ
Θεοῦ δίκη λοιπὸν αὐτοὺς ἅτε τοσαῦτα

εἴς τε τὺν Χριστὸν καὶ τοὺς ἀποστόλους
αὐτοῦ παρηνομηκότας μετήει, τῶν ἀσε-
βῶν ἄρδην τὴν γενεὰν ταύτην ἐκείνην ἐξ
ἀνθρώπων ἀφανίζουσα. ---- ᾿λ560. Hist,
Kecl., lib. iii. cap. 5. p. 98,]

K [τῶν μὲν οὖν αἰχμαλώτων πάντων,
ὅσα Kal’ ὕλον ἐλήφθη τὸν πόλεμον,
ἀριθμὸς ἐννέα μυριάδες καὶ ἑπτακισχί-
λιοι συνήχθη" τῶν δὲ ἀπολομένων κατὰ
πᾶσαν τὴν πολιορκίαν μυριάδες ἑκατὸν
καὶ 6€ca.—Josephus, de Bell. Jud., lib.
vi. c. 9. § 3.]

ON THE COLLECTS, EPISTLES, AND GOSPELS.

287

Tacitus reckoneth in his history, that there were at this Seconp
time six hundred thousand men inclosed within the city

walls),

Egypt.

So many were there of the Jews, that came out of

~

THE ELEVENTH SUNDAY AFTER TRINITY.

Sarum habet eandem Coll., Epist., et Evang.™

THE TWELFTH SUNDAY AFTER TRINITY.

Sarum habet eandem Coll., Epist., et Evang.”

THE THIRTEENTH SUNDAY AFTER TRINITY.

Sarum habet eandem Ooll., Epist., et Hvang.°

THE FOURTEENTH SUNDAY AFTER TRINITY.

Sarum habet eandem Coll., Epist., et Evang.?

Sarum habet eand. Ep., Coll., et Evang.

! [Multitudinem obsessorum omnis
zetatis virile et muliebre secus, sex-
centa millia fuisse accepimus.—Tacit.
Histor., lib. v. cap. 13.]

m (Ibid, fol. exxii. The Collect for
the eleventh Sunday after Trinity, be-
fore the last revision, was: God which
declarest Thy Almighty power most
chiefly in shewing mercy and pity,
give unto us abundantly Thy grace,
that we running to Thy promises, may
be made partakers of Thy heavenly
treasure, through Jesus Christ our
Lord. In the Missal. Sarisb.: Deus,
qui omnipotentiam tuam _ parcendo
maxime et miserando manifestas, mul-
tiplica super nos gratiam tuam, ut ad
tua promissa currentes, ccelestium bo-
norum facias esse consortes; Per Domi-
num, &c. The Epistle ends with our
“the grace bestowed upon me was not
in vain.” |

πὶ [Ibid., fol. exxii.b. The Collect
for the twelfth Sunday after Trinity,
before 1662, was: Almighty and ever-
lasting God, which art always more
ready to hear than we to pray, and art
wont to give more than either we de-
sire or deserve, pour down upon us the
abundance of Thy mercy, forgiving us
those things whereof our conscience is
afraid, and giving us that that our
prayer dare not presume to ask, through

Jesus Christ our Lord. And in the
Missal. Sarisb.: Omnipotens sempi-
terne Deus, qui abundantia pietatis tue
et merita supplicum excedis et vota,
effunde super nos misericordiam tuam,
ut dimittas que conscientia metuit,
et adjicias quod oratio non presumit;
Per, &c. }

° [Ibid., fol. exxiii. b. The words of
the Collect for the thirteenth Sunday
after Trinity, before 1662, were these:
Almighty and merciful God, of whose
only gift it cometh that Thy faithful
people do unto Thee true and laudable
service, Grant, we beseech Thee, that
we may so run to Thy heavenly pro-
mises, that we fail not finally to attain
the same, through Jesus Christ our
Lord. In the Salisbury Missal: Om-
nipotens et misericors Deus, de cujus
munere venit ut tibi a fidelibus tuis
digne et laudabiliter serviatur, tribue
nobis, quesumus, ut ad promissiones
tuas sine offensione curramus, per
Dominum, &c. |

P [Ibid., fol. exxiv. The Collect is:
Omnipotens sempiterne Deus, da nobis
fidei, spei, et charitatisaugmentum ; et
ut mereamur adsequi quod promittis,
fac nos amare quod precipis; Per Do-
minum nostrum, &c J

4 [Ibid., fol. exxv. The Collect is:
Custodi, Domine, quzsumus, eccle-

SERIES.

Srconp

SERIES,

288

NOTES ON THE BOOK OF COMMON PRAYER.

THE SIXTEENTH SUNDAY AFTER TRINITY.

Sarum habet eand. Coll., Ep., et Evang.*

THE SEVENTEENTH SUNDAY AFTER TRINITY.

Sarum habet eandem Coll., Ep., et Evang.*

THE EIGHTEENTH SUNDAY AFTER TRINITY.

Sarum habet eandem Coll., Ep., et Evang.*

THE NINETEENTH SUNDAY AFTER TRINITY.

Sarum habet eandem Collect.¥
To lay from you the old man which is cor-

The Epistle.

rupt, δε Hic incipit Epist. in Ord. Sarum*.

That he may give to him that needeth. |

Hic finitur.

Sarum habet idem Evangelium’.

THE TWENTIETH SUNDAY AFTER TRINITY.

Sarum habet eandem Coll., Ep., Evang.*

THE TWENTY-FIRST SUNDAY AFTER TRINITY.

Sarum habet eandem Coll., Ep., et Evang.»

siam tuam propitiatione perpetua; et
quia sine te labitur humana mortalitas ;
tuis semper auxiliis et abstrahatur a
noxiis, et ad salutaria dirigatur. Per.
The Epistle is Galat. ν. 25—vi. 10,
and the Gospel ends at ‘‘all these things
shall be added unto you.”’ }

r [Ibid., fol. exxvi. The Collect is:
Ecclesiam tuam, Domine, quesumus,
miseratio continuata mundet et mu-
niat; et quia sine te non potest salya
consistere, tuo semper munere guber-
netur; Per Dominum,&c. ‘The Gospel
ends at ‘God hath visited His peo-
le.”

5. [ Ibid. Ὁ, and fol. exxvii. The Col-
lect is: Tua nos, Domine, quesumus,
gratia semper et preveniat et sequatur;
ac bonis operibus jugiter prestet esse
intentos; Per Dominum. }

' [The Collect for the eighteenth
Sunday after Trinity, before 1662, was:
Lord, we beseech Thee, grant Thy people
grace to avoid the infections of the
devil, and with pure heart and mind to
follow Thee the only God, through
Jesus Christ our Lord. In the Missal,

Sarisb. it was: Da, quzesumus, Domine,
populo tuo diabolica vitare contagia, et
te solum Deum pura mente sectari; Per
Dominum, &c.—Ibid., fol. exxviii.]

u [The Collect for the nineteenth
Sunday after Trinity, before 1662, ran
thus: O God, forasmuch as without
Thee we are not able to please Thee,
grant that the working of Thy mercy
may in all things direct and rule our
hearts, through Jesus Christ our Lord.
The words of the Missal, Sarisb. are:
Dirigat corda nostra, quesumus, Do-
mine, tue miserationis operatio, quia
tibi sine te placere non possumus; Per
Dominum nostrum, &c.—Ibid., fol.
CXXViii. |

= [(Ibid.]

Υ [1.6., from ν. 23 to 28.]

z [ Ibid.]

@ [Ibid. b, and fol. cxxix. The Col-
lectis: Omnipotens et misericors Deus,
universa nobis adversautia propitiatus
exclude; ut mente et corpore pariter
expediti, quz tua sunt liberis mentibus
exequamur; Per Dominum. }

Ὁ [Ibid., Ὁ. The Collect is; Largire

ON THE COLLECTS, EPISTLES, AND GOSPELS.

289

Sword of the Spirit, which is the Word of God.| Hic finitur Srcoxp

Epist. Sarum®.

THE TWENTY-SECOND SUNDAY AFTER TRINITY.

Sarum habet eandem Collect., Ep., et Evang. partem*.
Therefore is the kingdom of heaven likened, &c.| Hic incipit

Evang. Sarum®.

THE TWENTY-THIRD SUNDAY AFTER TRINITY.

Sarum habet eandem Coll., Epist., et Evang.*

THE TWENTY-FOURTH SUNDAY AFTER TRINITY.

Sarum habet eandem Collectam§.
For this cause we also, &c.| Hic incipit Epist. Sarum.™

THE TWENTY-FIFTH SUNDAY AFTER TRINITY.

Sarum Dominica proxima ante Adventum.

Ibidem habetur eadem Coill., Ep., et Evang.'

The same prophet that should come into the world.| Which
last words refer to Christ’s Advent, next therefore to follow.

If there be any more Sundays before Advent Sunday, to supply
the same, shall be taken the service of some of those Sundays

that are omitted between the Epiphany and Sexagesima.| In
the Order of Sarum, if there be more Sundays after Trinity
than twenty-five, it is appointed, that the service of the
twenty-fourth Sunday shall be repeated over again, once,

quesumus Domine, fidelibus tuis in-

dulgentiam placatus et pacem; ut pa-

riter ab omnibus mundentur offensis, et

secura tibi mente deserviant. Per &c. ]
© (Ibid. ]

@ [Ibid., fol. exxx. The Collect is:
Familiam tuam, quesumus Domine,
continua pietate custodi; ut a cunctis
adversitatibus te protegente sit libera,
et in bonis actibus tuo nomini sit de-
vota. Per Dominum. The Epistle be-
gins at “ We are confident of this very
thing.’ ]

© [ Ibid. b ]

f [lbid., fol. cxxxi. The Collect is:
Deus, refugium nostrum et virtus,
adesto piis Ecclesia tuz precibus,
auctor ipse pietatis ; et preesta, ut quod

COSIN.

fideliter petimus, efficaciter consequa-
mur. Per Dominum. }

& [Ibid. b. The Collect is: Absol-
ve, quesumus Domine, tuorum de-
licta populorum ; ut a peccatorum nos-
trorum nexibus, que pro nostra fra-
gilitate contraximus, tua _benignitate
liberemur. Per Dominum. ]

» (Ibid. The Epistle ends one verse
before ours. ‘The Gospel is the same,
but ends at “was made whole from
that hour,” v. 22. ]

i [1014., fol. exxxii. Ὁ. The Collect
is: Excita, quaesumus Domine, tuorum
fidelium voluntates; ut divini operis
fructum propensius exequentes, pietatis
tuze remedia majora percipiant. Per
Dominum. |

SERIES.

Srconp
Senres,

Euseb.
Hist. Eccl.
Lanse. 1).
Nazianz.in
Orat. ad
Arianos™,
Niceph.1.ii.
he PRS
ion: Ὁ, 10.

290 NOTES ON THE BOOK OF COMMON PRAYER.

twice, or thrice, as the number of those Sundays may be.
So that the twenty-fifth Sunday is always to be observed
for the Sunday next before Advent*.

DE APOSTOLIS.

Quo loco quisque apostolorum docuerit, quam sua singuli
predicatione effecerint, et quid illis acciderit, quemve vite finem
sortiti sint, scriptores quidem ecclesiastici commemorant, sed non
ex omni parte consentiunt, et recentiores sunt plerique, quam quod
certo istarum rerum conscit esse poluerint. La vero que in Actis
Apostolorum continentur, loco certissime et verissime historia
ecclesiastice esse possunt et debent. Et certum est apostolos
Christi ab Tierosolyma egressos predicavisse Evangelium Christi
ubique, Domino cooperante, et sermones eorum confirmante per
subsequentia signa.

Ab equo itaque leclore veniam mihi dari postulo, si in re-
citandis tis, gue Scriptores Ecclesiastici annotarunt, interdum
meum qualecunque judicium libere et candide interposuero.

ST. ANDREW’S DAY.
De Andrea Apostolo.
Scriptores Ecclesiastici affirmant, cum in Scythia et vicinis

regionibus Evangelium docuisse. Nazianzenus scrilit eum in

Epiro pradicasse. Dorotheus® in Synopsi dicit eum docuisse

etiam apud Sogdianos, Sacas, in Selastopoli interiore, que

k [The rubric in the Missal. Sarisb.
gives the following directions after the
service for the twenty-fifth Sunday after
Trinity: Cum prolixum fuerit tempus
iuter inceptionem historia, “ Deus
omnium” et Adventum Domini, offi-
cium “ Dicit Dominus’ per tres dies

! [᾿Ανδρέας (εἴληχεν) τὴν Σκυθίαν.----
Euseb. Eccl. Hist., lib. iii. ¢. 1. p. δ7.}

mf... ᾿Ανδρέᾳ πρὸς τὴν Ἤπειρον.---
S. Greg. Naz. Orat. xxxill. adv. Arianos,
§ 11. Op. tom. i. p. 611, A.]

" ΓΚαππαδοκία μὲν οὖν αὐτῷ καὶ Toda-
tla καὶ ἡ τῶν Βιθύνων αὐτῷ ἐλάγχανον.

dominicas cantetur ut supra notatum
est. Cum vero breve fuerit tempus,
semper proxima dominica ante adven-
tum quando de dominica agitur eantetur
** Dicit Dominus” cum oratione “ Ex-
cita, quesumus, Domine;”’ Epistola
‘‘Eece dies veniunt;’’ Evangelio
Cum sublevasset.”” Si vero dominica
non vacaverit, tunc in feriis primo loco
per hebdomadam cantetur. Czeterze
vero dominice quz remanserint in
ferialibus diebus cantentur. That part
of our rubric which says ‘‘ And if there
be fewer, the overplus may be omitted,
&c.’’ was added in 1662. |

ἐπῆλθέ γε μὴν Kal τὴν ἥ τῶν ᾿Ανθρωπο-
φάγων ὠνόμασται: ἥτε Σκυθῶν ἐρημία,
Εὔξεινός τε πόντος ἑκάτερος, τά τε πρός
Βορρᾶν καὶ Νότον αὐτοῦ κλίματα' τό τε
Βύζαντος wédov.—Niceph. Callist. Hist.
Kecl., lib. ii. 6. 39.]

° Γ᾽Ανδρέᾳ δὲ, τὰ περὶ τὸν Εὔξεινον
καὶ τὴν Σκυθίαν πᾶσαν, Βυΐζάντιόν τε,
Μακεδυνία τε, καὶ ἡ περὶ Ἑλλάδα Ἤπει-.
pos ὁ κλῆρος ἦν.----Ἰ α. ibid., lib. iii. ο..1.7

P (Dorothei Epise. Tyri, de vita ac
morte Prophetarum et Apostolorum
Synopsis (liber fabulosus) apud Bibl.
Patr. Max., tom. iii. p. 426, G.]

ON THE COLLECTS, EPISTLES, AND GOSPELS. 291

SECOND
SERIES.

est in Aithiopia.
latiam, et Bithyniam in Scytharum solitudines ad utrumque

Nicephorus ait eum per Cappadociam, Ga-

Pontum Euxinum accessisse. Que Abdias, in vitis apostolorum
de Andrea commemorat, caute sunt legenda: multis enim in-
eptits, que spiritum apostolicum non spirant, historiam suam
prorsus suspectam reddit.

De morte δ. Andree alii! affirmant, eum Patris, civit. Achaia,» Sopbro-
nius.

2 Sabellic.
Ean. 7.
lib, iy.

ab Aigea prefecto Edessenorum in crucem actum; alit” eum in
Scythia crucifizum esse credunt.

The Collect.

The Collect in the Order of Sarum is for the intercession
of Andrew, and so here omitted, this being put instead

thereof ?.

Sarum habet eandem Epistolam et idem Evang.®

ST. THOMAS’S DAY.

Non habetur hec Collecta in Ord. Sarum.

Sarum habeé

eandem Lpistolam et idem Evang."

THE CONVERSION OF ST. PAUL.
Crdo Sarum habet eand. Coll., Ep., et Evang.*

THE PURIFICATION OF ST. MARY.

In the Order of Sarum’ here is first appointed the bene-
diction of wax candles, to be distributed to the people, and

4 [Acta Apostolorum apocrypha Ab-
diz primo, ut ferunt, Babyloniz epi-
scopo ascript. lib. iii. de Gestis beati
Andrew Apostoli; ap. Fabric. Cod.
Apocr. N. ‘i’., tom. ii. pp. 456—515. ]

τ (The Collect for S. Andrew’s Day
in Missal. Sarisb. was: Majestatem
tuam Domine suppliciter exoramus ut
sicut ecclesiz tuz beatus Andreas
apostolus extitit preedicator et rector,
ita apud te sit pro nobis perpetuus in-
tercessor, per Dominum, &c.— Missale
Sarisb. (Sanctorale), fol. i. b.]

5 {Ibid. But the Epistle in Missal.
Sarisb. began at v. 10, and ended with
v. 18.]

t [The Collect in Missal. Sarisb. for
S. Thomas’s Day was: Da _ nobis,
quesumus, Domine, beati Thome apo-
stoli tui ita solennitatibus gloriari ut
ejus semper et patrociniis sublevemur,
et fidem congrua devotione sectemur,
per Dominum, &c.—lIbid., fol. v. ]

U

ἃ [Ibid.; but the Gospel in Missal.
Sarisb. ends with v. 29. ]

x [Ibid., fol. viii. ‘The Collect for
the feast of the Conversion of S. Paul,
before 1662, was: God, which hast
taught all the world through the
preaching of the blessed Apostle St.
Paul, grant, we beseech Thee, that we
which have his wonderful conversion
in remembrance, may follow and fulfil
Thy holy dcctrine that he taught,
through Jesus Christ our Lord. And
in Missal. Sarisb.: Deus qui universum
mundum beati Pauli Apostoli tui pra-
dicatione docuisti, da nobis, quesumus,
ut qui ejus hodie conversionem colimus,
per ejus ad te exempla gradiamur, per
Dominum, &c. The Gospel ends one
verse earlier than ours, at ‘‘shall in-
herit everlasting life.’’ ]

y [The directions given in Missal.
Sarisb. (ubi supra, fol. x.) are: In
purificatione beatae Marie Virginis
9

~

292 NOTES ON THE BOOK OF COMMON PRAYER,

Breonn set up in their houses, when they will, for the driving away
SERIES.

of devils and all other mischiefs from them.

This benediction of wax-lights is there founded upon
Simeon’s words in St. Luke, “Τὸ be a light,” &e.

Sarum habet eandem Collectam’.

In the Order of Sarum, the Epistle is Mal. 111.*: /@e dictt
Dominus, ecce Ego mitto Angelum Meum, &c. usque ad, Sicut

anni antiqui, dicit Dominus.

Sarum habet hoe ipsum Evang. et Canticum Simeonis in

“ποῦ.

ST, MATTHIAS’ DAY.

In the Order of Sarum, the Collect is for the intercession
of Matthias, and therefore here omitted and changed*.
Sarum habet eandem Epistolam et idem Evang."

ANNUNCIATION OF THE VIRGIN MARY.

Virgin Mary.| Jam quod diem conceptionis Christi sub
Marie nomine plebs celebrat, acriter in eam superstitionem

cantata hora sexta fiat benedictio lumi-
nis solenniter a pontifice vel a sacer-
dote, cappa serica induto, cum aliis
indumentis sacerdotalibus, super supre-
mum gradum altaris converso ad orien-
tem, sic incipiente ‘ Dominus vobis-
cum,” “Et cum spiritn tuo,” “ Ore-
mus.” ‘*Benedic, Domine Jesu Christe,
hane creaturam cere supplicantibus
nobis, et infunde ei per virtutem sancte
crucis benedictionem coelestem, ut qui
eam ad repellendas tenebras bumano
usul tribuisti, talem signaculo sancte
crucis tuz fortitudinem et benedictio-
nem accipiat, ut quibuscunque locis
accensa sive apposita fuerit discedat
diabolus, et contremiscat et fugiat pal-
lidus cum omnibus ministris suis de
habitationibus illis, nee presumat am-
plius inquictare servientes tibi, qui cum
Deo Patre et Spiritu Sancto vivis et
regnas Deus, per omnia secula secu-
lorum. Amen.’ Again in the next
prayer: ‘ Domine, sancte Pater, omni-
potens zterne Deus, qui omnia ex nihilo
creasti et jussu tuo per opera apium
hune liquorem ad perfectionem cereo-
rum venire fecisti et qui hodierna die
petitionem justi Simeonis implesti, te
humiliter deprecamur ut,” &e. Anda
rubric then orders: ‘* Peracta candela-

rum benedictione accendantur candele
et distribuantur.”’ |

z {Ibid. The Collect is: Omnipo-
tens sempiterne Deus, Majestatem
tuam supplices exoramus, ut sicut
unigenitus bilius tuus hodierna die
cum nostra carnis substantia in tem-
plo est prezsentatus, ita nos facias pu-
rificatis tibi mentibus presentari. Per
eundem Dominum. }

@ [The Service-books before 1662
directed the Epistle for the Purification
of the Virgin to be “the same that
is appointed for the Sunday.” The
Missal. Sarisb. has the Epistle which
we now use, Mal. iii. 1, ending hows
ever with v. 4.—Ibid., fol. xi. b.]

>’ [The Gospel before 1662 was
S. Luke ii. 22, to v. 27. In the Mis-
sal. Sarisb. it was S. Luke ii. 22—32.
—Ibid., fol. xii.

¢ [The Collect for S. Matthias’s
Day in Sarum Missal was: Deus, qui
beatum Matthiam Apostolorum tuorum
collegio sociasti, tribue, quzsumus, ut
ejus interventione tue circa nos pietatis
semper viscera sentiamus; Per Domi-
num nostrum Jesum Christum filium
tuum.— Ibid., fol. xiv. b.]

4 [Tbid. ]

ON THE COLLECTS, EPISTLES, AND GCSPELS,

quotannis znvectus sum.
Domine in Martio appellant.
vulgo creditur.

293

Galli enim sua lingua festum nostra
Ac proinde dies ille sacer esse
Sic tamen mihi temperavi, ut compescerem ex

adverso, qui dies illos prorsus tollendos clamitabant. Calv., Ep.

1288.

In Ord. Sarum Collecta est pro intercessione V. Maria; ac
proinde in hac nostra Liturgia non habetur'.
In Ord. Sarum habetur éadem Epistola et idem Lvang.®

ST. MARK’S DAY.

In Ord. Sarum hae Oratio non habetur, sed alia pro inter-

cessione”.

Sarum habet eand. Epistolami et idem Evangelium,

ST. PHILIP AND ST. JAMES’S DAY.

In Ord. Sarum hac Oratio non habetur, sed alia de meritis'.
Ordo Sarum habet pro Epistola 5 Sap. Stabunt justi™.
Ordo Sarum habet idem Evang.”

ST. BARNABAS, APOSTLE.

In Ord. Sarum non habetur ἰδέα Oratio, sed alia pro in-

tercessione°.

ὁ [Epist. Calvini Ministro Burensi,
Kpist. et Respons., p. 63. col. 1. Op,
ed. Amst. 1667. ]

f [The Collect in Missal. Sarisb. for
the Annunciation was: Deus, quide bea-
te Marie Virginis utero Verbum tuum,
angelo nunciaute, carnem suscipere
voluisti, preesta supplicibus tuis, ut qui
vere eam Dei genitricem credimus ejus
apud te intercessionibus adjuvemur ;
per eundem Dominum, &c.—Ibid., fol.
xvii. Our Collect is the Post-Com-
munio in the Sarum Office: Gratiam
tuam,quzsumus Domine, mentibus nos-
tris infnnde; ut qui angelo nuntiante
Christi Filii tui incarnationem cogno-
vimus, per passionem ejus et crucem
ad resurrectionis gloriam perducamur.
Qui tecum vivit et regnat Deus; Per
eundem &c.—Ibid., fol. xviii.]

& [ Ibid. ]

h [The Collect in Missal. Sarisb. for
S. Mark’s Day was: Deus, qui beatum
Marcum Evangelistam tuum, evan-
gelice predicationis gratia sublimasti,
tribue, quesumus, ejus nos semper et
eruditione proficere, et oratione defendi;

Per Dominum, Xe.—Ibid., fol. xix. b.]

i {Ibid. But the Epistle in Missal.
Sarisb. ended at v.13, ‘‘ Unto the mea-
sure of the stature of the fulness of
Christ.” and the Gospel ended at v.7.]

k [The Gospel in the Sarum Office,
being the same as ours, is the common
gospel for the Vigil of an Apostle or
I’vangelist’s day.—Ibid., Commune,
fol. i. ]

1 [The Collect for S. Philip and
S. James’s Day in Missal. Sarisb.
was: Deus, qui nos. annua apostolorum
tuorum Phiippi et Jacobi solennitate
letificas, preesta, quaesumbs, ut quolum
gaudemus meritis instruamur exemplis ;
Per Dominum, &c.—Ibid., fol. xx.
In our Service, before 1662, it was: O
Almighty God, whom truly to know is
everlasting life; grant us perfectly to
know Thy Son Jesus Christ to be the
way, the truth, and the life, as Thou
hast taught S. Philip and other the
apostles, through Jesus Christ our
Lord. }

m fTbid. Wisd. v. 1—5.]

n [ Ibid. ]

° {The Collect for S. Barnabas’
Day in the Missal. Sarisb. was: Ec-

SECOND
SERIES.

Seconp
Servs,

294

NOTES ON THE BOOK OF COMMON PRAYER,

Ord. Sarum habet Epist. 2 ad Eph. Jam non eslis?,

Sarum habet idem Evang.’

ST. JOHN BAPTIST.

In Ord. Sarum hee Oratio non habetur, sed alia non inepta’.
Sarum habet Epist. ex 49 Esaie, Audite insula’.

Sarum habet idem Evang."

For He hath visited and redeemed His people.| Hie finitur

Evang. in Ordine Sarum.

ST. PETER’S DAY.

Ord. Sarum habet, Petri et Pauli*.
Hee oratio non habetur in Ord. Sarum* ; mandatum tamen
de pascendo greye habetur in Vigilia pro Evangelio’.

Sarum habet eandem [pist.*

Sarum habet idem Evangelium’.

Evangelium in die S. Petre.

And I say unto thee, Thou art Peter.] In uno Petro figuratur

unitas omnium pastorum Heclesia. St. Aug., in Serm. de Vigil.
Apostolorum Petri et Pauli”. “ Sunt quedam que ad Apostolum
Petrum proprie pertinere videntur, nec tamen illustrem habent tn-
tellectum, nisi cum ad Ecclesiam referuntur, cujus ile agnoscitur
in figura gessisse personam.” Idem, in Psal. 108°. Loquitur
Dominus ad Petrum, Quod tu es Petrus, &c. Super unum
edificat Ecclesiam, et quamvis Apostolis omnibus post resur-

clesiam tuam, quesumus, Domine, beati
Barnabez Apostoli tui commendet oratio,
et pro ea interventor existat quam doc-
trina et passione illustrat; Per, &c.—
Ibid., fol. xxv. b.]

P (Ibid. This is the Epistle from
the Commune unius Apostoli.—Ibid.,
Commune, fol. i. b.]

4 [ Ibid. ]

τ [The Collect for S. John the
Baptist’s Day in Missal. Sarisb. was:
Deus qui presentem diem honorabilem
nobis in beati Joannis nativitate fecisti,
da populis tuis spiritualium gratiam
gaudiorum, et omnium fidelium mentes
dirige in viam salutis zwterne; Per
Dominum, &c.—Ibid., fol. xxix. b.]

5 {Ibid. Is. xlix. 1—17.]

t {Ibid.]

« [That is, in the Sarum Office it is
the festival of the two apostles, Dies

apostolorum Petri et Pauli.—Ibid., fol.
XXxi. |

x [The Collect for S. Peter’s Day
in Missal. Sarisb. was: Deus, qui ho-
diernam diem apostolorum tuorum
Petri et Pauli martyrio consecrasti, da
ecclesie tuz eorum in omnibus sequi
preceptum per quos religionis sumpsit
exordium; Per, &c.—Ibid., fol. xxxi.]

y {That is, John xxi. 15. Ibid., fol.
xxix. b.]

* ( Ibid. b. ]

6 {In uno Petro figurabatur unitas
omnium pastorum, sed bonorum qui
sciant oves Christi pascere Christo, non
sibi—S. Aug. Serm. 147. de Script.
(aliter Serm. 24. de Sanct.) cap. 1. ὃ 2.
Op. tom. v. col. 702, D.]

¢ [Enarr. in Psal. 108. ὃ 1. Op. tom.
iy. col. 1215, E.]

ON THE COLLECTS, EPISTLES, AND GOSPELS. 295
vectionem suam parem potestatem tribuat, dicens, Ego mitto
vos, &c. tamen ut unitatem manifestaret, unitatis ejusdem ori-
ginem ab uno incipientem, sua authoritate disposuit. Hoe
utique erant ceteri apostoli, quod Petrus fuit, part consortio
prediti honoris et potestatis; sed exordium ab unitate pro-
ficiscitur, ut Ecclesia Christi una monstretur, &c. Caus. 24.
quest. 1. cap. loquitur®.

Istud etiam probatur ex verbis Christi, Ego pro te oravi,
ut non deficiat fides tua. Quod de Ecclesia interpretaium est,
quia fides Lcclesie nunquam deficit neque errare potest. Cap.
a recta, in Caus. cit.e Et probat Archidiaconus in cap. lta
Dominus, dist. 19'. Non igitur intelligi potest de fide Petri,
gui in fide defecit, ut legitur in Matth. cap. 26. et in cap. fide
hor. dist. 198. Porro sicut ista verba ad Petrum directa, de
Ecclesia intelliguntur, ita et ilia, Tu es Petrus, de Keclesia
itidem intelligenda sunt.

And I will give unto thee the keys, δο.]

Si hoc tantum Petro dictum est, non hoc facit Ecclesia.
Si ergo hoc in Ecclesia fit, Petrus quando claves accepit,
Ecclesiam sanciam significavit. St. Aug., Tract. 50, in Joh.
cap. 12%. Hoe Petrus pro omnibus tanquam personam unitatis
accepit. Idem, Serm. x. super Joh.' Non sine causa inter
omnes Apostolos Ecclesie Catholice personam sustinet Petrus :
huic enim claves regni celorum date sunt; et cum ed dicitur
omnibus dicitur, Quodcunque ligaveris, §c. amas Me? Pasce
oves Meas, &c. Idem, de Agone Christiano, cap. 50%. Habent
quidem hanc judiciariam potestatem omnes alii apostoli, &c.
Petrus autem ideo specialiter accipit, ut omnes intelligant,
quod quicunque ab unitate fidei et sociclale ejus se separaverit,
nec a peccatis solvi, nec ceelum ingredi potest. St. Wieronymus,

cum reconciliatur

ἃ [Decretum, pars ii, causa 24,
quest. i. 6. 18, The passage is from
S. Cvprian de Unitate Ecclesiz, ὃ 3.
Ῥ. 106. ed. Fell.]

ΕΠ ΠΟ: Cc. 921),

f [See above, p. 230, notee. The
editor has not had access to this work. ]

& [This seems to be a reference to
the same work. |

h (Si hoe Petro tantum dictum est,
non facit hoe Ecclesia. Si autem et in
Ecclesia fit, ut que in terra ligantur,
in ceelo ligentur, et que solyuntur in
terra, solvantur in ccelo: quia cum
excommunicat Ecclesia in ceelo ligatur

excommunicatus ;
ab Ecclesia, in ccelo solvitur reconci-
liatus: Si hoe ergo in [Ecclesia fit,
Petrus quando claves accepit Ecclesiam
sanctam significavit.—_S. Aug. in Johan.
cap. 12. Tract. 50. § 12. Op. tom. 111.
p- 2. col. 633, E.]

i [These words, ‘hoe cum omnibus
tanquam personam gerens ipsius uni-
tatis acceperit; ideo unus pro omnibus.
—Jd. ibid., Tract. 118. ὃ 4. ibid., col.
80], A. Similar pas-ages are very
frequent in S. Augustine. ]

k [Id. de Agone Christiano, cap. 30.
§ 32. Op. tom. vi. col. 260, C.]

SECOND

SERIFS.

Seconp

SERIES.

296

in Glossa super hec verba'’. Cum Petro diwit, Tibi dabo claves,
transivit in alios hujus potestatis jus, gquodque uni commendatur
omnibus intimatur; et Petro dixit singulariter, quia cunctis
Ecclesia rectoribus Petri forma proponitur. Leo, Serm. ii. de
Ascens.” Ex his satis aperte claret, non esse verum, quod
Jjurisdictio ecclesiastica sic in Ecclesia tanquam thesaurus
in arca, et quod Petrus receperit claves, ut aperiret arcam
quando ei videretur, quasi exercitium potestalis soli Petro con-
cessum sil, sed quod potestas in habitu sit concessa Ecclesie

NOTES ON THE BOOK OF COMMON PRAYER,

universe.

Falsa est igitur Petri de Palude de Potestate Pape,
Quest. 8. Art. 2°. et aliorum papistarum doctrina, qui volunt
alios apostolos non immediate a Christo, sed a Petro potesta-
tem jurisdictionis accepisse.

ST. JAMES, APOSTLE,

Ista Oratio in Ord. Sarum non habetur, sed alia de presidio

S. Jacobi°.

In Ord. Sar, Epist. est 2 ad Eph. Jam, &c.?

Sarum habet istud Evang.4

ST. BARTHOLOMEW, APOSTLE,

In Ord. Sar, Oratio non multum differt ab hac nostra‘.

' [These words are cited as Jerome's

in the Glossa Ordinaria on this pas-
sage. }
_ ™ [S. Leo, Serm. iv. In anniver-
sario die ejusdem assumptionis, cap. 3.
Op. tom. i. col. 18. et Serm. ]xxxiii.
in natali S. Petri Apostoli, cap. 2. ibid.
col. 331. ]

» [Octava conclusio est de potestate
jurisdictionis, quod eam alii apostoli non
habuerunt a Christo immediate, sed
quameunque habuerunt a Petro habue-
runt.—Petrus de Palude de causa im-
mediata ecclesiastice potestatis. Arti-
culus secundus, conclusio octava, sign.
Ὁ. iii. 2. Paris. 1506. ]

° [The Collect for S. James’s Day
in Missal. Sarisb. was: Esto, Domine,
plebi tui sanctificator et custos, ut apo-
stoli tui Jacobi munita presidiis, et
conversatione tibi placeat et secura
deserviat; Per, &c.—Missale Sarisb.
Sanctorale, fol. xxxix. |

P [The Epistle referred to is Ephes.

ii. 19—22, the Epistle for the feast of
one apostle in the Commune unius
Apostoli.—Miss. Sarisb. Commune, fol.
i, Ὁ. We retain it on 5. Thomas’s
Day. }

& [ [bid., fol. xxxix.]

τ [The Collect for S. Bartholomew's
Day, before 1662, was in these words:
Almighty and everlasting God, which
hast given grace to Thine apostle Bar-
tholomew truly to believe and to preach
Thy word, grant, we beseech Thee, unto
Thy Church, both to love that he be-
lieved, and to preach that he hath
taught, through Christ our Lord.
And in the Missal. Sarisb.: Omnipo-
tens sempiterne Deus, qui hujus diei
venerandam sanctamque letitiam in
beati Bartholomai ap stoli tui festivi-
tate tribuisti, da Ecclesia tue, quesu-
mus, et amare quod credidit et predi-
care quod docuit; Per Dominum, &c.—
Ibid., fol. li. }

297

ON THE COLLECTS, EPISTLES, AND GOSPELS.

SECOND
SERIES.

Sarum habet Epist. ex 2 ad Eph. Jam non estis*.
Sar. habet idem Evang.*

ST. MATTHEW, APOSTLE.

Ista Oratio non habetur in Ordine Sarum, sed alia de inter-
cessione S. Matthei*.

Ord. Sarum habet Epist. ex Ezekiel i. Similitudo vultus*.

Sarum habet idem Evang.’

ST. MICHAEL, AND ALL ANGELS.

Sarum habet eandem Orationem’.

Sarum Epist. habet ex Apocal. cap. i. Significavit Deus*.

Ista Epistola habetur in Ord. Sar. alio die qui dicitur
8. Michaelis in Monte tumba’.

Sarum habet idem Evangelium.

ST. LUKE THE EVANGELIST.

In Ord. Sarum habetur alia Oratio pro intercessione

B. Luce",

Sarum habet Epist. ut in die 5. Matthai®.

Sarum habet idem Evang.‘

ST. SIMON AND JUDE, APOSTLES.°

Sarum non habet hanc Orationem, sed aliam non ineptams.

5. [See above, p. 294, note p. |

t (Ibid., fol. li. This Gospel is from
the Commune unius Apostoli, fol. ii. ]

" [The Collect in the Missal. Sarisb.
for S. Matthew’s Day, was: Beati
Matthxi Apostoli tui et Evangelista,
Domine, precibus adjuvemur, ut, quod
possibilitas nostra non obtinet, ejus
nobis intercessione donetur; Per, &¢.—
Ibid., fol. lvii. b. ]

x (The Epistle is that from the
Commune unius Evangeliste, fol. iii.
Ezek. i. 10—14. ]

y [Ibid., fol. lvii.]

[The Collect is: Deus, qui miro
ordine Angelorum ministeria hominum-
que dispensas; concede propitius, ut
quibus tibi ministrantibus in ccelo sem-
per assistitur; ab his in terra vita nostra
muniatur.—Ibid., fol. lix.]

5 [The Epistle is Rev. i. 1—4, part
of the first verse only being read. |

Ὁ [This festival, called S. Michaelis

in Monte tumba, was observed Oct. 16,
See the Miss. Sarisb. Sanctorale, fol.
lxiii. ]

ο [ Tbid., fol. lix. 85}

4 {The Collect for S. Luke’s Day
in the Missal Sarisb. was: Interve-
niat pro nob’s, Domine, quasumus,
sanctus Lucas Evangelista, qui crucis
mortificationem jugiter in suo corpore
pro tui nominis honore portavit; {er
Dominum nostrum, &c.—lbid., fol.
Ixiii. b. ]

e | See above, note x. ]

f [Ibid., fol. Ixiii. b.]

g [The Collect for 5. Simon and
S. Jude’s Day in the Missal. Sarisb.
was: Deus qui nos per beatos Apostolos
tuos Simonem et Judam ad agnitio-
nem tui nominis venire tribuisti, ad
nobis eorum gloriam sempiternam et
proficiendo celebrare, et celebrando
proficere, per Dominum, &c.—Ibid.,
fol. Ixv. ]

ΘΈΘΟΝΌ
Series.

298 NOTES ON THE BOOK OF COMMON PRAYER.

Sarum habet Epist. Rom. viii.
Deum”.

Sarum habet idem Evang.'

Scimus quod diligentibus

ALL SAINTS’ DAY.

All Saints. In the Order of Sarum these saints were
reckoned to be, the Virgin Mary, the several orders of
angels, the patriarchs, the prophets, the apostles, evangelists,
martyrs, confessors, monks, virgins, and all clergymen. Vide
eund. Ord. ad hune diem*, οὐ ad Missam de omnibus sanctis

per totum annum.

Ordo Sarum habet Orationem de intercessione et merilis

omnium Sanctorum’.

Sarum habet eandem Epistolam™.
Sarum habet idem Evangelium.

Ὁ fi. e. Rom, viii. 283—39. Ibid. ]

i (Ibid. The Gospel ended at “they
hated Me without a cause.” ]

k [See the Sequentia for this day.—
Thid., fol. Ixvi. b.]

' (The Collect for All-Saints Day
in Missa’. Sarisb. was: Omnipotens
sempiterne Deus, qui nos omnium Sane-

torum merita sub una tribuisti celebri-
tate venerari, quesumus ut desideratam
nobis tue propitiationis abundantiam
multiplicatis intercessoribus largiaris;
Per Xc.—Ibid., fol. Ixvi. b.]

ae ΠΌΤ:

n [Ibid., but the last clause is
omitted. J

ON THE OFFICE OF THE HOLY COMMUNION. 299 paca

Variz de-
nomina-

tiones que
huic sacre

actione a
THE ORDER FOR THE ADMINISTRATION OF THE LORD'S SUPPER®. S. Scrip-

tura, et an-
tiquis Pa-
: - " . . ° tribus ate
Sic enim Apostolus Paulus hujus sacramenti celebrationem ἐπ μαι
appellat, 1 Cor. xi. 20, κυρίακον δεῖπνον. Item, 1 Cor. x. 21, eee
: hed cena
τραπέζαν κυριάκην. Canam Domini, et mensam Dominicam. Domini.
In Actis Apostolorum, cap. ii. 42, dictum κοινωνία, Com- Mensa
Ν 4 2 Dominica.
5: \ / lal 5 . . .

MURIO, καὶ κλώσις τοῦ ἄρτου, Fractio panis. Quam loquendi* Com-
ormam veteres imitati sunt. A priore enim et magis per- ταῦ,
formam veteres imitati sunt. priore enim et magis per- 4 Practio

spicua actione totum sacramentum hance denominationem acce- Panis.
pit, figura nec nova, nec parum usitata. Hebreis certe fran-
gere panem idem est quod cibum sumere: et sicut Greci ab
altera parte (nempe potu) totum convivium συμπόσιον diwerunt,
ita etiam Hebrei ab aitera sed potiore parte (nempe fractione
ac est panis) totum denominarunt.
Porro quoniam Servator noster, quando suprema sua cums Cibus et
discipulis cena hoc sacramentum instituebat, εὐλογήσας καὶ Potus Be-
ye vt : d eek aoe, nedictionis.
εὐχαριστήσας, panem fregit poculumque distribuit, idem quoque 6 Ὁ μα.
nobis faciendum ostenderat; inde patres et Ecclesia dedux- "sta.
erunt appellationem Eucharistie ; qua voce utitur etiam Syrus
interpres Act.i1. 42. Appellant quoque antonomastice Nevtoup-7 Liturgia.
3 js \ ͵ : τς 8 Synaxis
γίαν, σύναξιν, καὶ μυστήριον, gue vocabula alits quoque rebus , . :
- 4 Myste-
Sacris conveniunt, rind.
Sacramentum aliaris dicitur non inepte, eo quod peragatur gacra-
vel administretur ad mensam, que cum altari communem habet eee
aris.
formam, sive imaginem, etsi non eundem usum, ad quem tamen
alludit. Altaris igitur vocabulum, idque illustriore significa-
tione quam in V. T. ab Apostolo Paulo in N. 1. Hebr. xiii. [ Heb. xiii.
F ΕΙΣ sia 10.]
atque etiam a S. Johanne, Apoc. vii. e¢ ab Esaia propheta, (Reet
uirisque de ecclesia Christiana loquentibus usurpatur. 3.]
Sacrificium vero appellarunt e veteribus plerique, partim ™ Sacrifi-
imitatione V. T. cujus vocabula et phrases Novi ritibus ac-°""™
commodabant ; partim quod in hoc sacramento fidelibus com-
municantibus presens sit id, quod olim materia fuit sacrificii,
sive Corpus et Sanguis Christi, que pro nobis Deo Patri in
ο [This note is derived almost en- the extracts on the Communion Service
tirely from Calixtus’ Dissertation De generally, in this series of notes. The

Sucrificio Christi semel in cruce oblato, references are given at the end of
et initerabili, (Helmstadt, 1644,) as are each extract. |

Srconp
SERIES.

12 Hostia.
13 Victima.
14 Tmmo-
latio.

15 Oblatio.
16 Missa.

300 NOTES ON THE BOOK OF COMMON PRAYER,

Ara Crucis obtulit; partim quod Eucharistia ulpote sacra-
mentum et actio a Christo instituta, sit Dei cultus, Ipsi gratus
et acceptus, et proplerea referatur inter sacrificia spiritualia,
sive figurate et analogice ita dicta; qualis ministeriorum N. T.
appellatio nec infrequens est nec ignobilis. Atque hine reliqua
vocabula ab antiquis sensu satis sano, a recentioribus vero
nimis depravato, usurpato, Hostia, Vietine, Immolandi, et
Offerendi. '

Vox Misse® primo invenitur apud S. Ambrosium, Epist.
xxx. lib. 5: “ Ego” (inquit ad Marcellinam sororem) “ mansi
in munere, Missam facere cepi; dum offero captum cognovi a
populo castulum quendam,” §c. Invenire est apud eundem Mis-
sarum solennia, et precationes ad Missam preparantes μα ἃ
(apud Ambrosium vero, sicut mox dicemus, vox Missa alia pror-
sus res erat, quam est hodie apud Romanenses novos) e quibus,
unam et illo dignam, et nobis necessariam, ad scribendum non
pigebit. “ Fac nos” (inguit) “ Domine Jesu Christe, per gra-
tiam Tuam semper illud de tanto mysterio credere et intelligere,
sentire et firmiter retinere, dicere et cogitare, quod Tibi placet,
et expedit anime mee. Intret Spiritus Tuus bonus in cor meum,
qui sonet tibi sine sono, et sine strepitu verborum loquatur om-
nem veritatem tantorum mysteriorum.”

Misse autem vocabulun ab antiquis in Latina ecclesia, alia
prorsus notione usurpatum est, quam que hodie apud pontificios
obtinet. Veteres enim Latini dixerunt, Ite Missa est, (sicut
Greci dicebant ἄφεσις) id est, missio sive dimissio; quemad-
modum remissam pro remissione iidem usurparunt. Hine
itaqgue factum ut ab unico, eoque ultimo actu, totum illud sa-
crorum actuum corpus uno nomine Missa appellabatur. Usur-
patur Missa pro dimissione, can. 84. Concil. Carthag. 1V.", et
can. 1. Concilit Valentinis ; in quibus mentio fit Misse cate-

© Si tamen perbrevis illa, que ex-
stat Cornelii Rom. episcopi ad Lupi-
cinum Vien. episcopum epistola ge-
nuina est, vocabulum Missz jam tum
medio seculo 3°. in usu fuit. “ Scias’
ait, “qued publice neque in cryptis
notioribus Missas agere Christianis li-
cet.” Ob odium nempe imperatorum
Galli et Volusiani. [ Epist. S. Cornelii
ad Lupicinum apud Concilia, tom. 1.
col.701,B First printed by Baronius,
Annal. Eeel. ad ann. 225. n. 47.]

Ρ [S. Ambros. Epist. xx. (edd. vet.

xxxili.) ad Marcellinam, ὃ 5. Op. tom.
ii. col. 853, Β.}

a { These are spurious works, printed
in the appendix to the works of S.
Ambrose, tom. ii. col. 489, sqq. |

r {Ut episcopus nullum prohibeat
ingredi ecclesiam, et audire verbum
Dei, sive gentilem, sive hzreticum,
sive Judwum, usque ad missam cate-
chumenorum.—Cone. Carthag. LV. (ita
dict.) can. 84. Concilia, tom. ii. col.
1444, B.]

* {Ut sacrosancta Evangelia ante

ON THE OFFICE OF THE HOLY COMMUNION. 301

chumenorum. Sicut enim duplex sacrum, catechumenorum sci-
licet et fidelium, ad offertorium usque Missa catechumenorum
dicebatur (quos priusquam offerretur, discedere oportuit,) ab
offertorio et deinceps Missa fideiium. Altera autem altert con-
tinua erat; nisi quod dimissio illa catechumenorum et peni-
tentium intercederet. Isidorus Hisp. lib. Origin. vi. cap. 191:
“ Quando catechumeni foris mittuntur, clamat Levita, Si quis
catechumenus remansit, exeat foris, et inde Missa; quia sacra-
mento altaris interesse non possunt, qui nondum regeneratt
aut baptizati noscuntur.” Et Alcuinus, ib. de divinis Offictis® :
“ Missa nihil aliud intelligitur, quam dimissio, id est, absolutio
(sive finis sacrorum) quum celebratis omnibus, populus per
vocem diaconi a solenni observatione dimittitur.’ Idem tamen
ut etiam plures alii medie infimegue etatis scriptores, aliter
alio loco explicat, improprie quidem, licet non impie*: “ Missa
dicitur quasi transmissa, vel transmissio, eo quod preces et οὐ-
lationes fidelis populi per ministerium et orationem sacerdotis
ad Deum transmittuntur ; sive quia nos mittat ad Deum’.”
Talia potius ad vocabulum alludant, quam genuinum et verum
ejus etymon explicant. Ipsum autem Misse vocabulum, sicut
apud pontificios hodie usurpatur pro vero et proprio Christi
sacrificio, Deo patri (toties quoties) oblato pro vivis et defunc-
tis, nusquam apud antiquos invenitur. Aique 0b hanc causam
ab Ecclesia Anglicana, que pravam illam opinionem de Missa
sacrificio extirpatum ivit, ipsum etiam vocabulum Misse (novo,
non antiquo sensu) rejicitur. In prima quidem Liturgie edi-
tione sub Rege Edvardo VI. etiam nomen Misse* (uti vulgo
tum dicebatur) retentum fuit; sed quum illud homines papis-
tarum doctrina fermentati ad pravum sensum detorquebant,
visum est episcopis, ut in secunda ejusdem Liturgie publica-

munerum illationem vel missam cate- = [Id., ibid., p. 67. col.i. Ε΄. After

chumenorum, in ordine lectionum, post
apostolum legantur.—Cone. Valent. (in
isp. A’ ID! 1624.) ὁ. 1. Ibid.; tom. v.
col. 759, B, C.]

' {S. Isidori Hispal. Etymologiarum
(seu Originum) lib. vii c 19. ὃ 4.
Missa tempore sacrificii est quaido,
&¢.—Op. tom. iii. p. 279.]

« [Alcuini de divinis Officiis, cap.
De celebratione Miss et ejus signifi-
catione, (ad fin. in verb. Ite Missa est)
aN Hittorp. de Div. Off. p. 79. col.
'- Δ.

eo quod, the words of Alcuin are, po-
pulus fidelis de suis meritis non pra-
sumens, preces et oblationes quas Deo
omnipotenti offerre desiderat, per mi-
nisterium et orationem sacerdotis ad
Deum transmittat. }

y [Id., ibid., p. 67. col. ii. A.]

z [The title at the beginning of the
Communion Service in the first Book
of Common-Prayer in the reign of Kd-
ward VI., A.D. 1549, is, “‘ The Supper
of the Lord, and the Holy Communion,
commonly called the Mass,’’ }

SECOND

SERIES,

Seconp

SenIES.

Augustana nosiris Ecclesiis improbatur.

Conf. et
Apolog.

302 NOTES ON THE BOOK OF COMMON PRAYER.

tione penitus omitleretur. Interim Misse vocabulum prout
_apud veteres Latine Ecclesia patres in usu fuit, nequaquam a
“ἐς Falso accusantur Ecclesia
nostre (verba sunt Confessionis Augustane sive Protestantiun

cap. 3.de in Germania, quorum exemplar et nos etiam Angli in plerisque

Abusibus®*

[1 Cor.
xiv. ult. ]

seculi sumus,) quod Missam aboleant. Missa enim apud nos
retinelur, ea scilicet que habet exemplum ex Scriptura et pa-
tribus, et summa reverentia celebratur. Servantur et usitate
ceremonia fere omnes,” ordo lectionum, orationum, cantionum,
oblationis munerum, benediclionis sive consecrationis, et com-
munionis sive dislribulionis, gue in ecclesia peragi solebant”?
Habetur Missale haud multum a nostra Liturgia discre-
pans, “quod ad usum Ecclesiarum Augustane Confessionis
Wittenberga speciosis et grandibus characteribus excusum una
cum nolis musicis ante annos LX. edidit Matthaus Ludecus*,
Ecclesia cathedralis Hamburgensis Decanus, vir juxta pius et
erudiius ; qui suum propositum cum Hieronymiana idem fecisse
perhibet, antiquos legere, probare singula, retinere que bona
sunt et a fide Ecclesia Catholice non recedere*.” Id quod nos
etiam palam profitemur.

Ex his “manifestum est, nos etiamsi in Missa Sacrificitum
proprie sie dictum non agnoscamus, neque Christi sacrificitum
semel in cruce peraclum iterari admittamus, et guos in eam
abusus et corruptelas temporum sequiorum iniquitas inveaxit re-
pudiemus ; minime tamen cmnium aut priscos, laudabiles, et
πρὸς οἰκοδομὴν καὶ τὸ εἰσχημὸν facientes Ritus, aut ipsam

veram, germanam et Christianam Missam abolevimus®.”

THE ORDER FOR THE ADMINISTRATION, &e.

In Primitiva Ecclesia hic erat ritus et ordo Sacrorum in

5 fThe words cited in the text are
from the Confession of Augsburg, ec.
iii. De Missa, at the beginning, (Libri
Syn.bolici Ecce]. Lutherane, ed. Meyer,
p- 17. Gotting. 1830.) The latter part,
erdo lectionum, &c., is accommo-
cated from the Apologia Confessionis,
c. xii. De Missa, (ibid., p. 15,) giving
the substance of what is said, and add-
ing some words. ]

® [See Calixtus de Sacrificio Christi
in cruce semel oblato, et initerabili,

§ li., lii.]

¢ (The editor has not seen this work,
but has ascertained that its title is,
Missale, Vesperale, et Matutinale;
h. 6. Cantica, hymnos, et collectas seu
precationes ecclesiasticas que in primis
et secundis vesperis, itemque matutinis
precibus, per totius anni circulum, in
ecclesiis et religiosis piorum congres-
sibus cantare usitate solent. 1606. | .

@ (Calixtus, ibid., ὃ iv. ]

© (Id., ibid., § ]iii.]

ΟΝ THE OFFICE OF THE HOLY COMMUNION, 305

sacris Christianorum conventibus (ut patet ex Justino!, Ter-
tulliano® et aliis) a 8. Paulo primum usitatus.

Primo, canebant Psalmos etiam populus. Secundo, lege-
bantur Prophetia, et Scriptura sacra. Tertio episcopus pre-
dicabat. Quarto, fiebat Coena et Sacrum: quod tune fere
tantum oblatione panis et vini, eorundem consecratione sive bene-
dictione, communione [...| ae oratione, cui populus respondebat
Amen, constabat. 5, Postquam omnes communicassent qui-
dam Psalmos et Hymnos in laudem Dei canebant, et variis
linguis (adflati Spiritu) prophetabant. Alii Seripturas Sa-
eras, more Judworum, interpretabantur ; alit audiebant, et sub-
inde interrogabant aliquid circa id quod dicebatur ; simulque
inclamabant, cum aliquid pii et boni pulchre dictum, Amen,
Amen. Postremo, claudebat omnia agape sive convivium om-
nium commune, in symbolum charitatis; post quod rursum
sucecdebant hymni et orationes. A Lapide’. Possuntque hodie
plerayue ex iis que habet Apostolus in 1 ad Corinth, satis
commode deduci.

Ordo’ autem quo hodie hoe Sacrum in Ecclesiis nostris cele-
bratur est hujusmodi.

Principio jubetur, mensam sive altare mundis linteis et alio
decenti apparatu sterni; S. Biblia, una cum libro Liturgiea,
patina, et calice super eandem mensam collocari; duos autem
cereos superponi; celebrantem autem solenni ecclesiastico or-
natu, id est, superpelliceo et casula sive capa amiciri. Nempe
peculiari isto apparatu indicium facimus non esse vulgarem,
que instituatur, actionem, sed sacram et mysticam; atque adeo
ut animi omnium intenti sint, et de dignitate tanti mysterit
admoneantur. Recte autem monet prafatio de caremoniis hos
ritus ad essentiam reliyionis non pertinere, nec necessarias esse,
sed adiaphoros, ita ut ab ecclesia in alios mutari possint ; stante
autem presenti publice authoritatis mandato observari debent.

Deinde ad introitim dicitur oratio Dominica, et precatiun-
cula pro purificatione cordis. Sequuntur decem Domini pracepta a
presbytero recitata, et responsio populi singulis praceptis inserta,

f [S. Justin. M. Apol., i. c. 65—67. nelius ἃ Lapide on 1 Cor. xiv. 26.—
pp. 82, 83, cited repeatedly in the first In omnes D. Pauli Epistolas Com-

series of notes | ment., p. 818. Paris, 1638. ]
& (Tertullian. Apol., c. 39. Op. p. i (The rest of this note was written
31, and in many other places. ] much later than the preceding para-

δ (This passage beginning at, In — graph. ]
Primitiva Ecclesia, is taken from Cor-

SECOND
SERIES.

804 NOTES ON THE BOOK OF COMMON PRAYER.

Seconn qua Deum orent, ut eis misereatur ; subjicitur Collecta pro Rege

SERIES: gui utriusgue tabule custos a Deo constitutus una cum Collecta de
tempore aut festo. Collectam hane secundam excipit lectio Epi-
stole et Evangelii, exinde legitur aut canitur Symbolum (seu pro-
Jessio Catholice fide) quod dicitur Nicenum, seu rectius Con-
stantinopolitanum ; Symbolo subjungitur Homilia sive concio ad
populum.

Habita concione sequitur Offertorium, et a communicantibus col-
ligitur quod Ministrorum Ecclesie et pauperum egestatem sub-
levare queat. Quanguam solennioribus diebus apud nos (sieut et
apud alios multis in locis Protestantes) ad ipsam aram sive sacram
mensam offertur quod cedat usibus ejusdem mense et preshyte-
vorum Ecclesia. Suljicitur precatio pro Ecclesia militante, pro
imperatoribus Christianis omnibus, pro rege nostro, pro consiliartis
et potestatibus ei suljectis, pro episcopis, pastoribus et curatis
ecclesiasticis, pro consensu omnium et unitate in rebus fidet a Deo
revelatis, pro eis qui in necessitate aliqua sint constituti, denique
pro omnibus quibus vel nosmet ipsi, vel alii qua animam, quave
corpus indigemus ; prorsus ad morem et mentem veterum, quibus-
cum has ipsas preces et ritus nostros componi, preter rem haut
Juerit. Subsequitur Exhortatio ad populum duplex ; una ut ex-
eant foras qui non communicatum veniunt, altera ut reliqui sese
digne preparent. Postea sequitur generalis omnium sed solennis
peccatorum Confessio, quam excipit generalis itidem Absolutio ab
episcopo vel presbytero pronunciata una cum selectis e 5. Scrip-
tura sententiis, gue Dei misericordiam poenitentibus promittunt.
His ita peractis symbola panis et vini ante celebrantem collocan-
tur, qui ad populum sese convertens legit antiquissimam admo-
nitionem sive prefationem de cordibus sursum habendis, et gratis
Deo agendis. Sequuntur autem speciales nonnulle prefationes
jucta diversitatem festorum, quibus solennes Deo gratia aguntur pro
Leneficiis, visdem diebus memoratis, que hymno τρισαγίῳ clau-
duntur. Subjungitur oratio humilitatis et devotionis plena ; de-
inde surgens celebrans per preces et recitationem verborum Domint
guibus Sacram suam Canam instituerit, panem et vinum coram
posita reverenter in Sacramentum consecrat ; et postquam seipsum
ulraque specie communicaverit, easdem toti populo in genua humi-
liter inclinato distribuit. Finita distributione dicitur ab omni-
bus Precatio Dominica. Quam excipit oratio Oblationis, in qua
commemoratur mors Christi et offertur Deo sacrificium laudis pro

ON THE OFFICE OF THE HCLY COMMUNION. 305

redemptione humani generis per passionem ejusdem Servatoris nos-
tri in eternum benedicti in eruce olim facta. Subsequitur gra-
tiarum actio, et Hymnus Angelicus, qui dicitur Gloria in Evcelsis
Deo, §c. Postremo solenni benedictione totus communicantium
catus dimittitur.
tota premissorum sacrorum celebratio Missa veteribus dicebatur,

Atque hine erat, quod ab hac ultima actione

quibus alia ejusdem vocabuli ratio, que hodie a nuperis Romano—
Catholicis in usu est, penitus ignota fuit.

Ordo autem quem hie recitavimus fere idem est cum Coloniensi,
gui ab ejusdem loci Archiepiscopo Hermanno, postquam Bucerum
consuluisset, constitutus est, circa annum Domint MDXXXVI.
Lilius enim exemplar et Protestantes in Germania, et Reformatores
nostri in Anglia potissimum sequuti sunt.

Vide Reformationem Coloniensem‘ ob quam idem Archiepiscopus
Hermannus a non-reformatis pontificiis exauctoratus est.

The Table at the Communion-time having a fair white linen cloth
upon it.| Vide que annotavimus ad rubric. ante initium Precum
Matutinarum*; for here is to be inserted and repeated the
order there appointed, as well concerning the ornaments of
the church, as of the priest or bishop, and other ministers
that celebrate the Holy Communion, viz. “The minister, at
the time of the Communion, shall use such ornaments in
the church as were in use, by authority of parliament, in the
second year (not the fifth year, when most of those orna-
ments were taken away,) of the reign of K. Edw. VI.” And
then by the same authority this order was in use, and there-
fore (by the authority of parliament, in the Act of Unifor-
mity, made 1 Eliz., and set at the beginning of the Liturgy,
§ penult.) is still required to be continued in the Church of
England, viz. “'The priest who shall (at the time of the Com-
munion) execute the holy ministry, shall put upon him a
vesture appointed for that ministration, that is to say, a white
alb plain, with a vestment or cope; and all other priests and

i [The title of this work is, Nostra
Hermanni ex gratia Dei archiepiscopus
Coloniensis, &c. simplex et pia deli-
beratio, qua ratione Christiana et in
verbo Dei fundata reformatio doctrine,
| administrationis divinorum Sacramen-
torum, &c. apud eos qui nostre pasto-
rali cure commendati sunt, tantisper
instituenda sit, donee Dominus dede-
rit constitui meliorem, vel per liberam

COSIN.

et Christianam synodum, sive gene-
ralem sive nationalem, vel per ordines
imperii nationis Germanic in sacro-
sancto Spiritu congregatos. The edi-
tion the editor has seen is Bonne, A.D.
1645. The service for the Holy Com-
munion is at fol. Ixxxix., sqq. ]

k [See above, pp. 227, 544. and the
notes there. |

SECOND
SERIES.

Sreconp
SERIES.

Calyv. Inst.,
lib. iv. cap.
18. n. 20,

800 NOTES ON THE BOOK OF COMMON PRAYER.

deacons, who shall help him in that ministration, shall have
upon them likewise the vestments appointed for their minis-
try, that is to say, albs with tunicles; but a bishop shall have
upon him, besides his rochet, a surplice or alb, and a cope or
vestment, and also his pastoral staff in his hand, or else borne
or holden by his chaplain; and the preachers shall wear
their hoods belonging to their several degrees taken in either
of the universities of this realm.” Upon the table also, be-
sides the linen cloth and other needful furniture, were to be
placed two lights, &e. See the notes before the Morning
Prayer. Nempe peculiari isto apparatu et antiqua et nostra
Ecclesia indicium facere voluit, non esse rem vulgarem, aut com-
munem que instituatur actionem ; sed solennem, sacrum et mysti-
cum ; atque adeo wt animi omnium eo magis intent essent, Sc., de
tant@ rei dignitatem admonerentur'.

And therefore when all this order, with some other rites
appointed in our Liturgy, were represented by the Scots (John
Knox and his company being then at Frankfort, where the
English Church used them,) to Mr. John Calvin at Geneva,
he might have spared his hard and supercilious censure that
he gave of them, when he said™, Legi Anglicanam Liturgiam,
sicut vos eam descripsistis (which most likely it is they did the
worst way they could) zw qua vidi quasdam ineptias, tolerabiles
tamen, δ. Epist. Francofurtensibus inseripta. Sed negari non
potest, Calvinum (utut alias laude sua dignum) fuisse veterum
Ecclesia rituum nimis rigidum censorem™. Yet he saith of them
in another of his books, as he saith here of ours, that they
may be tolerated as long as they be not used to maintain
any false doctrine, from which he acquitteth both the fathers
andus. Eyuidem (ait) cum pium et orthodoxum de toto mysterio
sive Sacramento sensum retinuisse eos videam, ullius impietatis
damnare eos non sustineo. Excusari tamen non posse arbitror,
quin aliquid in actionis modo peccaverint. Imitati enim sunt po-
tius Judaicum sacrificandi morem, quam aut ordinaverat Christus,
aut Hvangelii ratio ferebat. Which he intends of the words
used in the ancient Church, priest, offering, and sacri-
fice, together with the ornaments or vestments that the

1 [Calixtus, ubi supra, ὃ lvii.] » [Calvinus rigidus veterum censor,

™ [Calvin’s words are: ‘In Anglica are the words of Calixtus, ibid. ὃ exxiii.,
Liturgia sicut’ &c.—Calvinus Anglis who also cites the passage that follows
Francofurd., Epistole &c., col. i. p.98.] from the Institutes, ]

ON THE OFFICE OF THE HOLY COMMUNION. 307

bishops and priests used, as here in our Church they are
appointed to do. For he was jealous lest they might prove
an occasion of introducing worse matters, as indeed among
the new Roman Catholics they have done many, not only
false doctrines, but superstitious and vain ceremonies, where
they make account (if not theoretically, yet practically) that
most of their religion doth consist. A fault that he need not
have laid upon our Church, which had taken special order
against such abuses of her better intentions, as he might
have seen in the preface Of Ceremonies, why some were
abolished, and some retained among us. But I doubt the
Scots sent him not that preface to read, and described all
our rites to him after the most odious and ridiculous manner
that they could imagine, for so have many of their disciples
done ever since. Indeed, if we had founded ourselves upon
the ridiculous Rationale of Durandus, or put any religion in
them, (more than the obeying of a lawful command given for
better order and decency in the Church was religion,) he
might have had the more reason to find fault with us; but
herein he was mistaken, and in our affairs was not sufficiently
informed, otherwise he would have kept his izeptie (tolera-
biles tamen) to himself. Interim equidem papista® quidquid est
in hodierna ipsorum missa vasculorum, vestimentorum, actuum,
motuum, nictuum, ad significanda vite et mortis Christi mysteria,
partim putide, et histrionice, partim superstitiose retulerunt. Ista
autem apud sequioris evi scriptores nonnullos utramque faciunt
paginam, Durandum presertim Rationalis auctorem. Videatur
apud eum specimen, lib. iv. cap. 6? et cap. 104, de Igne et
Thuribulo. Si tanta harum rerum mysteria, qualia ille deserilit,
et somniat, quanta aliarum que apud illos sunt im usu, existi-
mabimus ? ad que forte sine nausea loquenda valido opus fuerit
stomacho.

The priest standing at the north side of the Table.] Quando
stamus ad orationem. B. Cypr. de Orat. Dominica, Stantes ora-
mus, quod est signum resurrectionis, (tempore Paschali,) unde etiam
omnibus diebus Dominicis ad altare id observatur. ὃ. Aug., Epist.

° [This passage is from Calixtus, 4 [Most of the chapter is cited by
ibid. § exxiii., cxxiv., who gives also Calixtus. ] we
the words of Durandus. } τ (S.Cypr. de Orat. Dominic. Op.

P [The passage referred toisn. 5. of Tract., p. 152.]
this chapter. ]
x2

SECOND

SERIES.

Seconp

SERIEs.

308

NOTES ON THE BOOK OF COMMON PRAYER.

119s, et Tertull., de Orat., c. 14, Si ad aram Dei steteris;
atque ejus rei testimoniis vetera abundant monumenta. Stantes
orabant Judai (Matth. vi. 5.) nisi luctus tempore, tune enim ora-
bant proni, aut in genibus. Vide infra notas ad hane rubricam
uberiores.

At the north side.| Antiquitus vero ad medium Divini altaris
adstitit. Dionys., Eccl. Hier., cap. 3°.

S. Matth. vi. 5. Stantes orabant Judai, nisi luctus tempore...
vid. Dan. ix. 20, Christiani in Quadragesima, quod tempus peni-
tentiea dicatum orabant in genibus ; diebus Dominicis et in Pen-
tecoste, id est totis L. diebus post Pascha, non nisi stantes ; ut
docet Tertullianus de Corona Mil.* et canon ultimus Synodi magne
Niceensis ; et qui ponitentiam agebant delictorum intra presti-
Statio

‘gitur apud veteres non quamvis sed receptissinum orandi modum
significat. Ita Marci xi. 25, Quando statis orantes ; Lue. xviii.
Phariseus stans orat; et apud Nehem. ix. 5, populus ad preces
Jubetur consurgere, et Gen. xviii. 22, ubi in Hebreo est, Abraham
stabat coram Deo, Chaldeus vertit, orabat. Neque aliter verbum
standi usurpatur, Jerem. xv. 1, et xviii. 19, et Job. xxx. 20.
Atque ita vocem stationis usurpant tum Judai, tum Christiani ve-

tutum tempus erant ὑποπίπτοντες, postea συνεστῶτες,

teres ; interdum et συνεκδοχικῶς pro piorum conventu. Grot.?

Of the Tuble.| Que erat veterum consuetudo, ut omnia que
ad celebrationem cene Dominice pertinebant ad aram dicerentur.
In hae autem celebratione inter Ecclesias Protestantium in Ger-
mania et nostras in Anglia nullum fere est discrimen, nisi quod ab
antistite sive sacrorum ministro apud nos ad sacram mensam preces
dicuntur, apud illos ὁ suggestu recitantur,
non conveniunt.

The priest.| This term or title of priest is here used

Qua im re cum antiquis

throughout this whole Communion-service, unless it be in

* [S. Aug. Ep. 55. ad Januarium
(aliter Ep. “119) cap. 15. § 28. Op.
tom. ii. col. 159, E.]

* (Tertullian. de Oratione, cap. 14.
Op. p. 136, A.]

= [καὶ γνιψαμένων τὰς χεῖρας ὕδατι τοῦ
ἱεράρχου καὶ τῶν ἱερέων, ὁ μὲν ἱεράρχης
ἐν μέσῳ τοῦ θυσιαστηρίου καθίσταται.---
S. Dionys. Areop. de Eccles. Hier-
archia, cap. 3. Op. p- 188, A.j

* [Die Dominico jejunium nefas du-
cimus, vel de geniculis adorare. Eadem
immunitate a die Pasche in Pente-

costen usque gaudemus.—Tertullian,
de Corona, cap. 3. Op. p. 102, A.}

y [ἐπειδή τινές εἶσιν ἐν τῇ κυριακῇ
γόνυ κλίνοντες, καὶ ἐν ταῖς τῆς “πεντη-
κοστῆς ἡμέραις, ὑπὲρ τοῦ πάντα ἐν πάσῃ
παροικίᾳ φυλάττεσθαι, ἐ ἐστῶτας ἔδοξε τῇ
ἁγίᾳ συνόδῳ τὰς εὐχὰς ἀποδιδόναι τῷ
Θεῷ. —Cone. Nicen. (A.D. 325.) can.
xx. Concilia, tom. ii. col. 41.]

z [Grotius, Comment. in Matth. cap.
vi. v. 5. apud Criticos Sacros, tom. vii.
col. 266. }

ON THE OFFICE OF THE HOLY COMMUNION. 309

such parts of it which may be read upon Sundays and holy- Seconp
days when there is no Communion, for then may another See
minister perform the office; but the sacrament of the Eucha-

rist is reserved for the priest, no other minister of an inferior

order having any commission or power given him to meddle

either in consecrating the elements or absolving the penitents

that come to receive them.

Otherwhiles the Church of England calleth those that are
presbyters by the name of priests, and those that are deacons
by the name of Levites; nor can there be any just exception
against these appellations, which are given them only by
analogy and allusion to the priests and Levites of the Old
Testament. And there is a clear place of Scripture for it,
Isa. Ixvi. 20, Adducent ex omnibus gentibus munus Domino, Se.
Atque etiam ex iis adsumam in sacerdotes et in Levitas, ait Domi-
nus, the prophet speaking there of the religious service that
was to be done under the New Testament. So doth the
apostle accommodate the name of circumcision to the sacra-
jment of Baptism, Col. ii. 11, and the name of the passover or
isacrifice to the Eucharist; (‘Christ our passover is offered
for us, let us therefore keep our feast ;” that is, our Eucha-
115). And the name of altar to the table of the Lord,
| Heb. xii., “ We have an altar.’ And the name of oblations
|and sacrifices to the giving of alms, Ibid., Quales Levite, tales
| sacerdotes, quale altare, talia sacrificia, omnia scilieet ad allu-
sionem, que bonum neminem queat offendere. C.*
| Our Father.| Est de Collectis Orationibus Coustitutio Concilie
| Carthag. 8. cap. 23>. Ut... cum altari adsistitur semper ad
| Patrem dirigatur oratio: fuit hoe exemplo Christi, qui discipulos
| docens orare, exordium precationis ad Patrem direxit.

Amen.] Collectam excipiebat populus solenur acclamatione vocis
Amen. Ubi observa Amen quandoque esse particulam afirmants,
| quandoque vero concedentis aut optantis. A firmantis est, quando
ἢ orationi premittitur, unde illud Christo frequens, Amen dico vobis;
Vest autem concedentis aut optantis ubi postponitur. Concedentis
West, Deuteron. xxviii., ubi ad benedictiones legis servata, et male-
ἢ dictiones violata, populus quasi ilas acceptans, acclamat Amen.
| Optantis est in precibus; unde et ipsam Orationem Dominicam

@ [Calixtus, ibid., § xiv. ] can. 23. Concilia, tom. ii. col. 1403,
b Cone. Carthag. III, (A.D. 8971.) A.J

ΞΈΘΟΝΡ

SERIES.

310

NOTES ON THE BOOK OF COMMON PRAYER.

Christus voluit hae voce terminari: et Ecclesia eum secuta passim
suas preces ad hune modum obsignat, quasi diceret, vere fiat quod

petimus.

The Collect.

Almighty God, unto whom, §e.} In Ord. Sarum hee Oratio
habetur, et secunda est in Ordinario Missa°.

Then shall the Priest rehearse. . . the Ten Commandments. |
Lego apud B. Cyprianum, Ep. 334, consuevisse lectorem super
tribunal Ecclesia sive pulpitum collocari, ut plebi universe con-

spicuus legat Precepta et Evangelium Domini.

An id vero de

Preceptis Decalogi intelligendum sit, nondum mihi constat.

The Collect for the day.]

Cotiecta. Sie dicta, quod in unum vota populi colligeret, vel
quod fieret populo jam in unum collecto. Supra in Tit. Collect. et

Lpist.*

The Priest standing up*.| Vide que supra adnotavimus, ante

Orat. Dom.®

Let us pray.| Sacerdos indicit Orationem.

Eo resperit B.

Augustinus Epistolad ad Vitalem, ubi meminit sacerdotis ad

altare populum exhortantis orare.
Jacobi et alibi indictionem hane facet diaconus.

Apud Gracos in Inturgia
Lrat et simile ev

illud in sacris Gentilium, HOC AGE.

The Priest shall read the Epistle.| Post hae commentaria

apostolorum et scripta prophetarum leguntur. Just. Mart.

Ter-

tullianus vocat hec, fomenta fidei, ab interlectione Scripturarum.

Supra in Tit. Collect. et Epist.'

¢ [Missale Sarisb., fol. cxli. This
Collect is said in the preparation for
celebrating immediately after Veni
Creator. It is the first and only Collect
in that place. It is also the Collect in
the Missa ad invocandam gratiam Spi-

4 [Hune... quid aliud quam super
pulpitum, id est, super tribunal eccle-
siz oportebat imponi, ut loci altioris
celsitate subnixus, et plebi universe pro
honoris sui claritate conspicuus, legat
precepta et Evangelium Domini.—
S. Cypr. ad Ep. 39, clerum et plebem.
(ed. Pam. 34.) Op. Epist. p. 77. The
passage of Cyprian is cited by Calixtus,
ibid., lxi.]

© { Calixtus, ubi supra, § lviii., quoting

Alcuin. de Diy. Off. See above, p. 247,
note d. }

£ [The rubric before 1662 was: Then
shall follow the Collect of the day,
with one of these two Collects following
for the king, the priest standing up,
and saying, Wc. |

8 [See above,_on the priest standing
on the north side of the Table, pp. 307,
308. ]

bh [Numqguid ubi audieris sacerdotem
Dei ad ejus altare populum hortantem
ad Deum orandum.—S. Aug. Ep. 217,
ad Vitalem, (aliter Ep. 107.) cap. 7.
§ 26. Op. tom. ii. col. 808, A.]

i [See this passage above, p. 257,
and notes e, f.]

ON THE OFFICE OF THE HOLY COMMUNION, 311

And the Epistle ended, he shall say the Gospel. ]

Veteribus enim Epistole aut lection: prophetice succedebat im-
mediate Evangelium, saltem in Ecclesia Latina, prout a patribus
decretum est in Concilio Toletano 4°. can. 11%. Alius Gracorum
mos, qui ex antiqua consuetudine versus aliquot aut hymnos Epi-
stole et Evangelio intermiscuerunt Liturg. 8S. Chrys. Quem ritum
postea etiam recepit Ecclesia Latina ; idque (ut verisimile est) ex
hac ratione, ne in ecclesiis majoribus (ubi multi erant cleric cele-
brantes) chorus vacaret eo tempore, quo diaconus aut presbyter
gradus ambonis Evangelium lecturus ascendit. Inde quoque factum
ut versus isti Gradualia dicerentur. Consueverunt enim veteres im
ecclesiis loca editiora habere, e quibus non tantum Evangelium, sed
et alia lectiones legerentur. S.Cypr., Ep. 383™. Hue adducantur

que annotata et posita sunt inter Epistolam et Evang. 1 Dominic.
in Adventus”.

[ON THE NICENE CREED. |

Ab Evangelio transitur ad Symbolum, idque congruentissime,
cum guxta apostolum fides ex auditu 5145,

De Symbolo.

Ut illud in sacris recitetur Graecis ante Latinos usitatum ; et
apud Latinos primum Hispanis. Ita enim decreverunt patres,
Conc. Tolet. 3°. c. 24, Pro reverentia sanctissime fider, et propter
corroborandas hominum invalidas mentes, §c., consultu prissimi et
gloriosissimt Reccardi Regis Domini nostri coustituit sancta syno-
dus, ut per omnes Leclesias Hispanie et Gallicia secundum for-
mam Orientalium Ecclesiarum Concilit Constantinopolitani, hoc
est, centum quingquaginta episcoporum, Symbolum Fidei recitetur :
et priusquam Dominica dicatur oratio, voce clara a populo decan-
tetur, quo et fides vera manifestum testimonium habeat, et ad
Christi Corpus et Sanguinem pralibandum pectora populorum fide
purificata accedant.

Symbolum vero Nicenum publice occentu sacerdotum in sacris

k [See above, p. 91, note ο.ἕ 1 [See above, pp. 249, 250. ]

1 [καὶ τοῦ ἀποστόλου πληρωθέντος ° {Landtmeter, de Vetere clerico,
ἐκφωνεῖ ὃ ἱερεὺς" εἰρήνη σοι. 6 διάκονος; monacho, clerico-monacho libb. tres,
σοφία. καὶ 6 χορὸς τὸ ἀλληλούϊα. Ψαλ- 110. ii. ο. 81. p. 207. Antwerp. 1098.]

pos τῷ Aavid.—Lit. S. Chrys. ap. Goar, P [Thus far is from Landtmeter,
Rit. Gree., p. 68, L. and note 95.] ibid. }

m [See above, p. 310, note d. | 4 [See above, p. 92, note r.}

SrconD
SERIES.

Seconp

SERIES.

312 NOTES ON THE BOOK OF COMMON PRAYER.

solennibus recitatum fuisse, tradit Theodorus lector in Collec-
taneis. Timotheus (inquit) qui erat Constantinopolitanus Epi-
scopus, ab amicis rogatus Symbolum Fidei 318 patrum per sin-
gulas synaxes dict curavit, ad reprehensionem Macedoniit. Cum
autem semel tantum in anno in Parasceue, scil. Dominice pas-
sionis tempore, quo episcopus catechizabat, recitatum esset, δ.

Radulphus Tungrensis de Can. Observ. propos. εἰ et Pla-
tina in vitis Pontificum' authores sunt, a Marco episcopo Ro-
mano (circa An. Dom. 340.) Symbolum diebus solennibus jussum
statim post Evangelium, a clero et populo alta voce decantari.

1 believe in, &c.| Hic nota quod aliud est credere Deum, et
aliud credere Deo, et aliud credere in Deum. Nam credere
Deum, est tantum credere Deum esse, credere Deo, est credere
verbum Ejus; sed credere in Deum est credendo amare Deum,
et credendo in Eum ire, ac membris Ejus incorporart. Primum
et secundum bonorum et malorum est, sed tertium est bonorum
tantum. De hoc solent poni versus :

““Crede Deo, credasque Deum; plus crede valere
Quod credas in Kum, quam vel Ei, vel Eum.’’—Linw.?

One God. |

Hee dictio unum non habetur in Symbolo Apostolorum, sed
recte additur, non tantum contra errorem gentilium qui posu-
erunt plures Deos, sed etiam contra calumniam hereticorum,
qui Catholicos non unius, sed trium Deorum cultores appella-
bant. Unitatem vero facit consubstantialitas. Linw.*

τ [Τιμόθεος τὸ τῶν τριακοσίων δέκα
καὶ ὀκτὼ πατέρων τῆς πίστεως σύμβο-
λον, καθ᾽ ἑκάστην σύναξιν λέγεσθαι πα-
ῥεσκεύασεν, ἐπὶ διαβολῇ δῆθεν Μακεδο-
νίου, ὡς αὐτοῦ μὴ δεχομένου τὸ σύμβο-
λον, ἅπαξ τοῦ ἔτους λεγομένης πρότερον
ἐν τῇ ayia παρασκευῆ τοῦ θείου πάθους,
τῷ καιρῷ τῶν γινομένων ὑπὸ τοῦ ἐπι-
σκόπου κατηχήσεων.---- χοογρία οχ Hist.
Eccl. Theodori Lectoris, lib. ii. ὃ 32.
ap. Hist. Eccl. Scriptt., tom. iii. p.
578. ]

5 [Symbolum Nicenum, id est, Credo
in unum Deum, Sanctus Marcus natione
Romanus, successor Silvestri, qui cce-
pit anno Domini 339 vel 340, statuit,
ut post Evangelium in ecclesia alta
voce dicatur.— Radulphus decani Tun-
grensis de canonuin observantia liber,
Prop. 23. ap. Hittorp. de Div. Off, p.
669, D, E.}

t [Voluit preterea diebus solennibus
statim post Evangelium Symbolum a
clero et populo magna voce decantari;
et eo modo quo fuerat in Niceno Con-
cilio declaratum.— Platina de vitis Pon-
tificum, Marcus I. (Pont. 35.) But Leo
III., A.D. 809, says to the envoy of
Charlemagne and the council of Aix-
la-Chapelle of the Creed, ‘‘in nostra
saneta Ecclesia non cantatur.’’ See
Bingham’s Antiquities, book x. 4,17,
and xv. 3, 28.]

« [The whole of this note (and those
that follow) is extracted from Lynd-
wood, Provinciale Anglicanum, lib. i.
tit. 1, de summa Trinitate et fide Ca-
tholica, p. 2. not. 4, ad verb. credo in
unum Deum, with slight alterations. ]

x [Ibid., p. 3, note a, in verb, unum.
The first and last clauses only are
in Lyndwood’s words. }

ON THE OFFICE OF THE HOLY COMMUNION. 313

Maker of heaven and earth. |

Juxta illud Gen. i. In principio creavit Deus celum et ter-
ram. Hic nota quod circa mundi creationem quatuor erant
errores. 1. Quidam enim dicebant mundum fuisse ab eterno.
2. Alii dicebant mundum habuisse materiale principium, et non
esse factum ex nihilo. 8. Alii dicebant Deum superiores crea-
turas per Se produxisse, sed inferiores per ministerium angelo-
rum, 4. Alii ponebant duo principia, sicut Manichei, unum,
summum bonum ; et aliud, summum malun ; dicentes incorrup-
tibilia esse a bono principio, sed corruptibilia a malo principio.
Hos errores omnes excludit Symbolum Ecclesia, et Moyses in
predicta authoritate. Primum cum dicit, In principio, 2™. cum
dicit, creavit, 8". cum dicit, Deus, 4™. cum dicit, ceelum et ter-
ram. Linw.¥

All things visible and invisible.| Hoe dicitur ad tollendum
errorem sive heresin Manicheorum predictam, qui dicebant,
invisibiles et spirituales creaturas creatas a principio bono,
visibiles autem et corporales a principio malo, de quidus habe-
tur mentio. C. de Heres. 1. Manicheor. 24. q. 3. § quidam
χ- Manichei*. Quibus concordat dictum S. Pauli Act. xvi. ubi
ait, Qui fecit mundum et omnia que in eo sunt, &c. et ad Heb.
xi. Fide credimus aptata esse secula verbo Dei, ut ex invisi-
bilibus invisibilia fierent. Linw.*

Jesus.| Grece est σωτήρ. Qua voce tantum ait significart
Cicero, ut id Latino uno verbo exprimi non possit. Vere
tamen doctissinus Hug. Gr.»; Non videbatur deesse vox Latina
ejusdem originis atque efficacia, sed antiquior et in sacris
magis quam in usu populari recepta, Sospitatoris.

Only-begotten.| Et dicitur unigenitus, quia in unitate per-
sone a Deo Patre est genitus. Linw.°

Light of light.| Quomodo aliqualiter patet in igne, qui de
se gignit splendorem ; et si ignis ab eterno fuisset, splendor ab
ipso genitus fuisset ab eterno, ut dicit S. Aug. vi. de Trin.®

y [Ibid., p. 5. note a, in verb. cceli
et terre. |

z { Decretum, pars ii. caus. 24. queest.
8. c. 39. ap. Corpus Jur. Carn., tom. i. ]

a [ Linw., ibid., note Ὁ, in verb. om-
nis visibilis et invisibilis creatura. |

6 [Grotius, Comment.in S Matth. i.
21. v. Jesum. ap. Crit. Sacr., tom. vii.
col. 45. |

¢ [Linw., ibid., note i, in verb. uni-
genitum. ]

4 [14. ibid. 5. Augustine’s words
are: Nam ipse Arius dixisse fertur, si
filius est, natus est; si natus est, erat
tempus quando non erat filius: non in-
telligas etiam natum esse Deo sempi-
ternum esse, ut sit cowternum Patri
Filius, sicut splendor qui gignitur ab

SECOND
SERIES.

SEcoND

Series.

314 NOTES ON THE BOOK OF COMMON PRAYER.

Incarnate.| Per veram carnis assumptionem. Prov. Ang.
de S. Trin.© Contra Manicheos, qui dixerunt Christum non ve-
ram carnem accepisse, sed fantasticam. Sed hic possit queri,
quare opus assumplionis nostre nature nominatur incarnatio,
et non animatio, cum tamen a digniori res consueverunt nomi-

nari?
sior esset nominatio.

Dic quod propter multas rationes.

Primo, ut expres-

Secundo, ut profundior explicetur dig-

natio miserantis. Tertio, quia magis est nobis nota pars carnis.
Quarto, ut major humiliatio exprimatur, quia caro magis distat

a Deo quam anima.

Quinto, quia caro est a parente propa-

gata, anima vero a Deo infusa, Linw., ibid., in Glossat.
By the Holy Ghost.) Id est Spiritus Sancti cooperatione®.
Of the Virgin Mary.| Et hoc dicit ut tollat errorem Carpo-
cratianorum de quo habes 24. q.3.c. quidam x. Carpocratiani”,
qui dixerunt Christum esse conceptum et progenitum de utroque

parente',
Lece virgo concipiet, &c.*

Aitque etiam ut verificaretur prophetia Esaia vii.

Virgin.| Supple semper, non solum ante partum, sed in par-

tu, et post partum.

Ex quo tollitur error Helvidii, qui dixit

Mariam Virginem concepisse et peperisse alios postmodum

filios ex Joseph.
Crucified. |

Scil. secundum humanitatem, que erat passi-

bilis, non tamen secundum Deitatem, que erat impassibilis™.

Who proceedeth. |

Supple aternaliter. Linw."

And the Son.| Additamentum illud ex scriptis Leonis—
Pape 1., Epist. xciii. c. 1°. (qui ‘de utroque processit’ inquit)
desumptum, primi Symbolo inseruerunt episcopt Tarracone

congregati, temporibus ejusdem Leonis.

igne atque diffunditur, coevus est illi,
et esset cozternus si esset ignis eter-
nus.—S. Aug. de Trinit., lib. vi. cap. 1.
§ 1. Op. tom. viii. col. 843, C.]

e (Prov. Angl., lib. i. tit. 1. from the
text of Abp. Peccham’s Constitutio de
Summa Trinitate, of which the words
are: ‘“‘incarnatio seu vera carnis as-
sumptio.”

£ [Linw. note on the above; ibid.
p- 6. not. 4, ad verb. vera carnis. ]

& [1ἀ. ibid., p. 6. note i, ad verb. per
Spiritum Sanctum. ]

h [ Decretum, pars ii. caus. 24. quest.
iii. c. 39, apud Corpus Jur. Can.,
tom. i. }

i [Linw., ibid., p. 6. note ἢ, ad verb.
ex sola. |

Ac ut ita in Ecclesia

k [Id. ibid., note 0, ad verb, ex
virgine. }

1 [Id. ibid., p. 6. note p, ad verb.
incorrupta. ]

m (Id. ibid., lib. i. tit. 1. de Summa
Trinitate et Fide Catholica, p. 6, noter,
ad verb. vera Christi passio. |

n [{Id. ibid., p. 4. note ἃ, ad verb.
procedentem. |

° [Speaking of the opinions of the
Sabelliaus, Leo says: Tanquam idem
Deus nune Pater, nunc Filius, nune
Spiritus Sanctus nominetur: nec alius
sit qui genuit, alius qui genitus est,
alius qui de utroque procedit.—S. Leo
I., Epist. xv. (ol. xciii.) ad Turribium,
c. 1. Op. tom. 1, col, 697.]

ON THE OFFICE OF THE HOLY COMMUNION,

910

caneretur volebat Synodus Aquisgranensis? sub Carolo Magno.
Consulius Leo Papa Tertius prohibuit hoc additamentum, non
quia aliud sentiret, sed οὐ reverentiam antiquitatis, et ne licen-
tia tribueretur, Conciliis Gicumenicis aliquid addendi. Ex qua
eadem antiquitatis reverentia idem Symbolum duobus scutis sive
tabellis argenteis, sine dicto additamento Grece et Latine cu-
ravit inscribi. Postea vero vitandi schismatis gratia inter-
seri permissum est. Incertum tamen quando id factum ; quam-
vis Graci tribuant Christophoro. Landm.1, Lege Baronium,
A°. 809" et 888°.

Concilium Constantinopolitanum 1™.* Symbolo addidit illa
verba, “ex Patre procedit.” Sed non ait ex “solo Patre.”

Μία enim particula “solo” adjectio est nuperrima novorum quo-

rundam Grecorum, non est autem proprium concilii verbum.
Cur vero concilium non adjecerit “ex Filio,’ sed satis esse
censuerit dicere, “ Qui ex Patre procedit,” ratio est; quia eo
tempore dubium non erat, an Spiritus Sanctus ex Filio proce-
deret ; idem enim heretici Macedoniani, contra quos concilium
erat congregatum concedebant (ut constat ex S. Basilio, lib. 1."
in Eunomium) sed dubium erat de Patre a quo alienum omnino
Sp. S. tanquam “solius Filii creaturam” iidem heretici esse
dicebant. Concilium igitur ut aptum morbo remedium adhi-
beret, id posuit in Symbolo quod erat necesse.

Who spake by the prophets.| Nam 2 ὃ. Pet.i. dicitur, Spi-
ritu Sancto inspirante locuti sunt Dei homines. Quod facit
contra errorem Cataphrygiorum, de quibus 24. q. 8. ο. quidam
§ Cataphrygi*. Hi dixerunt prophetas quasi arreptitios fu-
isse, et quod non prophetizarunt per Sp. Sanctum, et quod Sp.
Sanctus non descendit ad perfectionem super apostolos. Linw.*

P [Ratio que habita est de Symbolo
fidei in secretario Sancti Petri apostoli
inter dominum Leonem, &c... et mis-
sos domini Caroli imperatoris.—Concil.
Aquigranense, (A.D. 809.) Concilia,
tom. ix. col. 278, sqq.]

4 [Landtmeter de clerico &c., ubi
supra, p. 311, note o.

τ (Baronii, Annales Ecclesiastici,
A.D. 809, n. 66—81, on the discussion
between the envoys of Charlemagne
and Leo ITI.]

= (id: ibid:, A.D. 883, nu. 5—40, on
the controversy with Photius about the
introduction of the clause, and the con-
firmation of it by the Roman Church,

(n. 36, 387, on its alleged introduction
by Pope Christophorus). ]

t [τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον.
—Symbolum, Cone. Constant. 1.(4.}),
881.) Concilia, tom. ii. col. 1131. ]

u [τοῦ μὲν ἀγεννήτου τὸν υἱὸν εὐρί-
σκων ποίημα, τοῦ δὲ μοιογενοῦς τὸν
Παρακλητόν᾽ κὰκ τῆς τοῦ μονογενοῦς
ὑπεροχῆς τὴν τῆς ἐνεργείας διαφορὰν
πιστούμενος.--ὅὃ. Basil. adv. Eunom.,
libs ii, § 32. Op: tom, i. p. 209: Ἂς
They are the words of Eunomius. ]

¥ [ Decretum, pars ii. caus. 24. quest.
3. c. 38. |

x [ Prov. Angl., lib. i. tit. 1. note 6.
ad verb. sanctificatio Ecclesiz. ]

SECOND

SpRIES.
SERS

Ex Patre,
sed non ex
solo Patre.

Srconp

SERIES,

316

NOTES ON THE BOOK OF COMMON PRAYER,

Passim dicitur Deus id dixisse quod dixerunt propheta, pri-
mum, quia ipsam verborum sententiam Deus menti illorum in-
seruil ; deinde quia et verba ita est moderatus, ne a sententia
aberrarent. Verba autem ipsa a Deo illis dictata fuisse, sicut
interdum evenisse non est negandum, ita non videlur perpetuum.
Atque hinc factum est, ut pro temporum ac loquentium varie-
tate, etiam sermo prophetarum aliquando differret. Grot.¥

One Catholic Church.| Dicitur in symbolo unam esse Ca-
tholicam Ecclesiam coutra Donatistas, qui posuerunt Ecclesiam
et gratiam Christi solum in Africa remansisse; quia totus
alius mundus communicabat Caciliano Carthaginis episcopo,
quem ipsi damnaverant, et in hoc negabant Ecclesia unitatem.
Linw.?

CONCIO SIVE HOMILIA AD POPULUM,

After the Creed shall follow the Sermon or Homily.| Quam
necessarium Scripturas populo legere et exponere, tam quoque
est antiquum. Justin. Mart., Apol. 2%, “ Solis qui dicitur die,
omnium qui vel in oppidis vel rure degunt, conventus fit, et
commentaria apostolorum vel scripta prophetarum, quoad
tempus fert, leguntur. Deinde lectore quiescente, preses
(sive episcopus sive presbyter) sermonem habet, quo popu-
lum instruit, et ad imitationem*tam pulchrarum rerum co-
hortatur®.”

Conciones guas hodie dicimus, Graci ὁμιλίας vocant ;
Tractatus appellabant Latini veteres, quibus tractare est
populum docere. Hine Vince. Lirin. cap. 40°, Doctores trac-
tatores nunc appellantur, 8c. et Vict. Vit. lib. 1.4, Persecut.
Vandal. de 8. Augustino ; 233 libros confecerat, exceptis in-
numerabilibus epistolis, et tractatibus popularibus, quas Graci

y [Grotius, Comment. in Matt., cap.
i, v. 22. apud Criticos Sacros., tom. vii.
col. 50.

* {Lyndwood, ubi supra, a f w lines
before the last extract. }

΄- Ὁ ν᾿ f c ,

. [καὶ τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ
πάντων κατὰ πόλεις ἢ ἄγρους μενόντων
ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται" καὶ τὰ
ἀπομνημονέυματα τῶν ἀποστόλων 7) τὰ
συγγράμματα τῶν προφητῶν ἀναγιγνώ-
σκεται μέχρις ἐγχωρεῖ. εἶτα παυσα-
μένου τοῦ ἀναγιγνώσκοντος, ὁ προεστὼς
διὰ λόγου τὴν νουθεσίαν καὶ πρόκλησιν

τῆς τῶν καλῶν τούτων μιμήσεως ποιεῖ-
ται.---. Justin. Mart. Apol. 1. (al.
Apol. 2.) ὃ 67. Op. p. 83, D.]

> [This passage is an extract from
Calixtus, ubi supra, ὃ 1xi.]

¢ [Vincentii Lirinensis Commonito-
rium, c. 28. (p. 362.) ap. Gallandi Bibl.
patrum, tom. x. p. 114, E.]

4 [Victor Vitensis de Persecutione
Africana, lib. i. p. 5. ed. Chifflet, Di-
vione, 1664, (The quotation is a-
bridged.) |

ΟΝ THE OFFICE OF THE HOLY COMMUNION, 317

ὁμιλίας vocant. Certe Augustini in Joh. Sermones etiam
hodie Tractatus inscribuntur ; uti quoque Gaudentii Brixiensis
qui supersunt. Ambrosius Hpist. 33°, Post Lectiones atque
Tractatum dimitiuntur Catechumeni, &c.*

Ad Lectionem autem sive Psalmorum sive Prophetarum,
sive E/pistola, sive Evangelii paulo ante auditam, Sermonem
suum aut Tractatum referre, eique exponende operam dare
consueverunt veteres gui tractabant et solennibus festis, ut
Paschaz, Pentecostes, &c. Diebus etiam jejuniorum, ut Qua-
dragesine, Quatuor Temporum, et Vigiliarum, Lectio et
Sermones temport reique presenti semper congruebant ; etsi
alias integri quidem Scripture libri pertractabantur. Id ip-
sum videre est ex proemio S. Augustini in Epist. S. Joh.®
quod est hujusmodi; ‘‘ Meminit sanctitas vestra Evangelium
secundum Johannem ex ordine Lectionum nos solere tractare.
Sed quia nunc interposita solennitas sanctorum dierum, quibus
certas ex Evangelio Lectiones oportet in Ecclesia recitari, que
ita sunt annua, ut alie esse non possint, ordo ille quem susce-
peramus, necessitate paulatim remissus est, non omissus®.,

(Vide etiam Optatum de Donatistis lib. iv.' Lectiones (inquit)
Dominicas incipitis, et Tractatus vestros ad nostram inju-
riam explicatis, profertis Evangelium, et facitis absenti fratré
convicium. <Aique utinam hodie nusquam gentium, qui cum
Donatistis ea in re puria faciant, inveniantur *.)

De pravo more acclamantis et plaudentis populi, quando
aliquid admodum concinne dixisset concionator et feliciter
expedivisset, vide δ. Aug. de Doct. Chr., lib. iv. cap. 10! and
24™, Hieronym. Ep. 11. ad Nepotium™ et Chrysostom. Homil.
2. de Lazaro’. Tacete (inquit) auditores, &c.P

e (S. Ambros. Ep. 20. ad Marcelli-
nam, (ed. vet. 33.) ὃ 4. Op. tom. ii.
col. 853, B.]

f [From Calixtus, as above, ὃ Ixiv. ]

& [S. Aug. Prologus Tract. in Epist.
Johann. Op. tom. iii. p. 2. col. 825, 826. ]

h [ From Calixtus, as above, ὃ lxviii.
with adaptations at the becinning. |

i [S. Optatus, de Schism. Donat.
lib. v. cap. 5. Op. p. 72. ]

Κ [Calixtus, ibid., § lxvi. This para-
graph is added in the margin of the
original. }

- 1 (Solet autem motu suo significare
utrum intellexerit cognoscendi avida
multitudo.—S. Aug. de Doct. Christ.,

lib. iv. ὃ 25. cap. 10. Op. tom. iii. p. 1.
col. 74, A.]

m [Denique cum apud Cesaream
Mauritanie populo dissuaderem pug-
nam civilem, ... egi quidem granditer,
quantum valui, ut tam crudele atque
inveteratum malum de co dibus et
moribus eorum avellerem, pelleremque
dicendo: non tamen egisse aliquid me
putavi, cum eos audirem acclamantes,
sed cum flentes viderem. Acclama-
tionibus quippe se doceri et delectari,
flecti autem Jlacrymis indicabant.—
Ibid., ὃ 55. cap. 24. Op. tom. iii. p. 1.
col. 87, E. ]

» (S, Hieronymus, Ep. 111. (ol. ii.)

SECOND
SERIES.

SECOND
Series.

fecit.”

perio Caroli populis. Quam vero operam Sigebertus aliique ve-

318 NOTES ON THE BOOK OF COMMON PRAYER.

DE CONCIONIBUS SEU HOMILIIS AD POPULUM.

Auspiciis Caroli Magni Homilie Patrum, quibus lectiones |
Daminice et Festive exponerentur, delecte sunt.

Sigebertus ad annum 8074, “ Carolus Imperator (ait) per
manum Pauli Warnefridi Diaconi sui decerpens optima queque |
de scriptis catholicorum patrum, lectiones unicuique festivitati
convenientes per circulum anni in Ecclesia legendas compilart
De his ipsis, aut certe talibus Concilium Turonense 3™
ejusdem Caroli Magni jussu celebratum, cap. 17°, “ Visum est
unanimitati nostra, ut quilibet episcopus habeat homilias con-
tinuatas necessarias admonitiones, quibus subjecti erudiantur.
Et ut easdem homilias quisque aperte transferre studeat in
rusticam Romanam linguam, (id est Gallicam;) aut Theotiscam,
(id est Germanicam;) quo facilius possint cuncti intelligere
que dicuntur. Ita consultum fuit duobus precipuis sub im-

tustiores Paulo Diacono tribuunt, eam in Alcuinum nostratem |
confert Sextus Senensis, Bibl. sue, lib. 49.8 Collegit (inquit)
et in ordinem redegit jussu Caroli Magni prestantissimorum
ecclesia doctorum homilias in evangelia, que per anni ambitum
in templis leguntur. Addit omnes numero esse ccix., sed uli
opus illud latet, incertum est.

THE OFFERTORY.
De Offertorio. |
Fluc usque se extendebat Missa Catechumenorum apud
antiquos. Post hec extra delubrum catechumeni fiunt, et
hi quoque qui in penitentia sunt. Manent autem intus soli

ad Nepotianum, ὃ 8. Docente te in
Ecclesia non clamor populi, sed ge-
mitus suscitetur, ...in qua mihi omni
populo acclamante, &c.—Op. tom. i.
col. 261, 262. ]

ο [σιγᾶτε ταῦτα ἀκούοντες ; πολλὴν
ὑμῶν ἔχω χάριν τῆς σιγῆς ταύτης μᾶλ-
λον, ἢ τῶν κρότων. οἱ μὲν γὰρ κρότοι
καὶ οἱ ἔπαινοι λαμπρότερον ἐμὲ ποιοῦσιν,
ἣ σιγὴ δὲ αὕτη σωφρονεστέρους ὑμᾶς ἐρ-
γάζεται.---ϑ. Chrysost., Hom, 2. in La-

zarum, Op. tom. i. p. 730, A. ]

P { Calixtus, ibid., § lxv.]

4 [ Sigeberti Gemblacensis Chronica.
A.D. 807. p. 98. ap. Mirzi Chronica,
Antw. 1608. ]

τ (Cone. Turonense III. (A.D. 813.)
can.17. Concilia, tom. ix. col. 351.]

* [Sixtus Senensis, Bibliotheca
Sancta, lib. iv. art. Albinus, p. 191.
ed. Paris, 1610.]

ON THE OFFICE OF THE HOLY COMMUNION. 519

qui divina spectare merentur, atque percipere. Dionys., Eccl.
Hierarch. c. 3‘. et Conc. Laodicenum, can. 19°.

Oblationes ergo catechumenorum aut peenitentium aut co-
rum qui 8656 manifestis criminibus obstrinxissent, vetus eccle-
sia minime recipiebat*.

Symbolum enim erat perfecte Communionis una cum ceteris
fidelibus offerre, et alios de aliorum oblationibus particulam in
Eucharistia accipere. Idem.

Et prior quidem Liturgia pars, (que in Latinis Ecclesiis
quondam Missa Catechumenorum, quia ea finita dimittebantur,
appellata fuit,) communis erat institutionis, id est, omnibus
tam catechumenis quam penitentibus, et infidelibus ipsis, atque
ampuis hominibus, non minus quam regeneratis, fidelibus et piis
libere permittebatur ; Posterior vero pars, que cum Offertorio
ἐποὶρὶί, et deinceps sequitur usque ad ultimam Dimissionem,
Missa Fidelium vocabatur, et erat proprie institutionis ad eos
tantum et non alios pertinens*, Vide que de hac re infra
annotavimus ad ult. benedictionem et dimissionem communi-

leg

| cantium’,

And this latter part was reckoned by the ancient Fathers
| of the Church, as it is still by us, to be the more noble, holy,
and sacred solemnity of the two. For in the former part
|| hitherto, there was only an exercise of the common ministry
of Christ’s Gospel, whereby all men, whosoever they were,
had their instruction, and were exhorted to make profession
of God’s true religion, and for that purpose were admitted
jto all the former parts of the Liturgy or Service of the
Church. But when it came once to the latter part, wherein
the Holy Communion was to be administered, that was
reserved only for such as were already duly brought up in
| piety, and prepared for the reception thereof, according to
ithe rules and institution of Christ Himself at His last
Supper, which the Church was most careful and curious
to observe. In a king’s court, all manner of persons are

' [See note b, on next page. | x {Partly taken from Calixtus, ubi
u [περὶ τοῦ δεῖν ἰδιᾳ πρῶτον μετὰ Tas supra, ὃ XXiV. |

ὁμιλίας τῶν ἐπισκόπων, καὶ τὴν κατη- Υ [Id., ibid. ]

χουμένων εὐχὴν ἐπιτελεῖσθαι καὶ μετὰ z [From Calixtus, ibid., ὃ xc. The

| Td ἐξελθεῖν τοὺς κατηχουμένους, τῶν év passages which follow are in great mea-
| μετανοίᾳ τὴν εὐχὴν yivecOa.—Concil. sure translated from the same. }

} Laodicen., (A.D. cir. 364.) can. 19. Ὁ [See the notes at the end of the
| Concilia, tom. i. col, 1500, C.] Communion Service. ]

SECOND

SERIES.

820 NOTES ON THE BOOK OF COMMON PRAYER,

Seconp nourished according to their degree and condition, even

SERIES: those have some entertainment that are but newly entered
into his family, not yet fit for any great or serious employ-
ment; many disorderly persons, and those that are held in
prison or captivity for their misdoings; all these have some
provision or other made for them at his expense: but into
his private lodgings, into his bedchamber, or to his own
table, none are admitted, but such as tried and approved
persons, both for their fidelity, and for their abilities, which
renders them more acceptable to him, and more fit to do
him service. And after the like manner it is in the Church,
where to the common doctrine and instructions of the word
of God, which is the nourishment of the souls of men, and
without which no spiritual life can either be begun or con-
tinued in them, all men are admitted, be they catechumens
or penitents, or excommunicate persons, or such as be vicious
and irregular in their course of life. But to Christ’s own
table, into His inner chamber, none are suffered to come,
but those that are regenerate, and live a godly life according
to His own ordinances.. For He accounteth all others as
not yet fitted to serve Him in so near a capacity, or to par-—
take of His greatest favours. By this similitude may we the
better understand, what the difference is between the first
and second part of this ecclesiastical Liturgy.

Missis catechumenis ministrorum alii quidem pro clausis
templi foribus adstant, alii proprii aliquid muneris agunt ;
deinde facta per populum oblatione, qui ipsius ordinis pre-
cipui ministri sunt, una cum sacerdotibus, sanctum panem, et
benedictionis calicem sacro sanctis altaribus imponunt. Dionys.
ibid.” Ubi per precipuos ordinis ministros diaconos intelligit.
Horum enim est, materiam sancte celebrationis in altari dis-
ponere. Erant autem hec panis et vini elementa ea que potis-
simum offerebantur. Usque adeo vero existimarunt fideles
aliquid offerendum, quod aut sacrificio, aut ejus ministris
guoquomodo serviret, ut de aliquibus referant auctores, ne eis

> [καὶ μετὰ ταύτας, ἔξω γίγνονται τῆς
ἱερᾶς περιοχῆς οἱ κατηχούμενοι καὶ πρὸς
αὐτοῖς οἱ ἐνεργούμενοι, καὶ of ἐν μετα-
νοίᾳ ὄντες, μένουσι δὲ οἱ τῆς τῶν θείων
ἐποψίας καὶ κοινωνίας ἄξιοι. τῶν λει-
τουργῶν δὲ, οἱ μὲν ἐστᾶσι παρὰ τὰς
τοῦ ἱεροῦ πύλας συγκεκλεισμένας, οἱ δὲ

ἄλλό τι τῶν τῆς οἰκείας τάξεως ἐνεργοῦ-
σιν. Οἱ δὴ τῆς λειτουργικῆς διακοσμή-
σεως ἔκκριτοι, σὺν τοῖς ἱερεῦσιν ἐπὶ τοῦ
θείου θυσιαστηρίου προτίθεασι Toy ἱερὸν
ἄρτον, καὶ τὸ τῆς εὐλογίας ποτήριον.----
S. Dionys. Areop. de Eccles. Hierarchia,
cap. 8, Op. tom. i. p. 187, D.]

ON THE OFFICE OF THE HOLY COMMUNION. 991

deesset quod offerrens, ad fontem properasse, inde aquam sal-
tem delaturos, notavit ex Alcuinoe et Amalario* Onuphrius.
Populus vero fidelis offerebant panem et vinum ; aquam (ut ait
Amalarius® de suo tempore) offerebant cantores, aut alii eorum
| nomine.

Erat autem‘ veteri Ecclesie in more positum ut in sacris
conventibus a fideli populo offerrentur panis et vinum, que non
modo cederent pauperibus, sed etiam Ecclesia ministris in sub-
sidium et alimoniam, postquam tantum quantum administrande
Eucharistia sufficiebat, de eisdem sumptum fuisset. Which
order and custom of the ancient Church is acknowledged
}and approved by H. Bullinger®, one of the reformers in
Switzerland, lib. iii. de Orig. Error. cap. 4°. Receptissimum
fuit in Ecclesiis vetustis cibum et potum offerre in cetu sacro
ad usum ministrorum et pauperum; ex quibus deligebantur
etiam panis et vinum, que in Cena Domini proponebantur.
| Unde Sacramentum Eucharistig vocabatur oblatio et sacri-
ficium, &c. Which is the reason that the sentences appointed
| here to be read for the Offertory, refer some to the poor, and
}some to the ministers of the Church, that wait upon the
altar. And this is also the reason, that in the fifth rule
| following the Collects after the Offertory, it is appointed, “If
| any of the bread and wine remain, the curate shall take it home
}to his own house.” Hine B.Cyprianusi lib. de Opere et Elee-
| mosyna, opulentam matronam increpans, “ Locuples, inquit, et
| dives es, et Dominicum celebrare te credis,.. . qua in Domi-
nicum sine sacrificio venis, que partem de sacrificio, quod
|pauper obtulit sumis?” Sane sacrorum participes que ad
V sacra peragenda requiruntur offerre sive conferre decet. C3
| Et sanctior cultus, cujus obeundi ergo conferri sensibilia
ἢ munera possint, alius nullus est, Irenzi antiquissimi itidem
|scriptoris hac sunt verba, lib. iv. cap. 82. “ Offerre igitur
joportet Deo primitias ejus creature, quam Dominus docuit

¢ [Alcuin says: Cantores,...que- Off, p. 163, D.]
runt aquam ad fontem, et servant eam f ( Calixtus, ibid., § xvii. ]
}coopertam, usque ad tempus sacrificii, 8 (This passage was added in the
et sic eam mundam offerunt.—Alcuinus margin: and seems to be Cosin’s own. |
de Div. Off. c. quid significent vesti- h [Bullingerus, de origine erroris
menta. Apud Hittorp. de Div. Off. libri duo, lib. ii. cap. 4. fol. 106, b.
ip. 67, B.] Tiguri, 1568.]
@ [See the next note. ] 1 ΓΒ, Cypr. de Operibus et Eleemo-
e {Amalarius Fortunatus, de Eccl. synis, Op. Tract. p. 203. |
| Off, lib. iii. c. 19. apud Hittorp. de Div. } [Calixtus, ibid., § xviii.]
COSIN, Y

SECOND

SERIES.

Seconn Offerri in Ecclesia; sicut et Moyses ait, Non apparebis vacuus)

SeRIFS.

per Filium Ejus Jesum Christum et per Sp. Sanct.”

$22 NOTES ON THE BOOK OF COMMON PRAYER.

ante conspectum Domini Dei tuik. Non quasi indigentem,)
sed ut ipsi nec infructuosi nec ingrati simus'.”

Diu duravit in Ecclesia hic ipse offerendi mos, quem Matis-
conensis Synodus 2* seculo v1. ad finem jam vergente confirma-}
tum ivit, can.4™. “ Decernimus, ut omnibus Dominicis diebus¥
altaris oblatio ab omnibus viris et mulieribus offeratur, tam¥
panis quam vini, ut cum Abel vel ceteris juste offerentibus con-}
sortes sint.”” De eadem oblatione seculo nono Amalarius Fortu
natus qui suos de Officio Hecl. libros Ludovico Pio inscripsit,)
ib. 11." Omnis populus intrans Ecclesiam debet sacrificiu
(panem et vinum) Deo offerre. Only in places where they had
quire-men, that sung.during the time of the Offertory, it was]}
appointed that one should offer for them all. They in the}
Church of Rome have at this day no such common Offertory
as of old they had; but now they leave it off, and teach the
people to think upon no other offering but their offering u
of Christ in the Sacrifice of the Mass.

Superest tamen in Gallia® (haud, quod sciam, alibi) hujus
antiqui Offertorit aliquod vestigium, ubi in Missis, quas vocant
Parochiales, grandis panis, quem ex ordine per vicos patres=\
familias parochiani suppeditant, cum pompa offerunt. |

(First sentence of the Offertory.) And glorify your Fathe
which is in heaven.] Justin. Mart. Apolog.? “In omnibus
vero oblationibus benedicimus et laudamus Creatorem omniu

Who goeth a warfare &c.| Pro clero.

Let us do good unto all men, especially.| Beneficiu
“maxime necessarium est sublevare egentes ; ab isto igitur bene
ficio quod non tam homini prestatur quam humanitati, nemi-
nem vult apostolus excludi. Quod haud dubie ex equi bonique
regula intelligendum est, quatenus et nostre facultates Serunt

* (Igitur Ecclesiz oblatio, quam Do-
minus docuit offerri in Ecclesia, purum
sacrificium reputatum est apud Deum.
«ον Offerre igitur oportet Deo primitias
ejus creature sicut et Moyses ait, &c.
—S. Irenezus cont. Heres., lib. iv. cap.
18. § 1. Op. p. 250. 1.]

1 [Sed et suis discipulis dans con-
silium, primitias Deo offerri ex suis
creaturis, non quasi indigenti, sed ut ipsi
nec infructuosi nec ingrati sint, eum
qui ex creatura panis est, accepit et

gratias egit—-Idem, ibid., cap. 17, ὃ 5
Op. p. 249. 2.]

™ [Conec. Matisconense II, (A.D
585.) can. 4. Concilia, tom. vi. col. 674.

" [See above, p. 321, note e.]

° [Calixtus, ibid., ὃ xxvii.]

P [ἐπὶ πᾶσι δὲ οἷς mpoopepducbay |
εὐλογοῦμεν τὸν ποιητὴν τῶν πάντων διὰ
τοῦ υἱοῦ αὐτοῦ ᾿Ιησοῦ Χριστοῦ, καὶ διὰ
πνεύματος τοῦ &ylov.—Justin M. Apol.
i. c. 67. Op. p. 83, ¢.]

ON THE OFFICE OF THE HOLY COMMUNION. 3823

οἱ ipsorum necessitas postulat. Quod si omnibus sublevandis pee
. - . . δ᾽ ERIES.
pares non simus, equum est eos preferrt quos pretatis professio Ain ae τῇ
al. Vv. .

nobis conjungit. Grotius4.

Let every man do as he is disposed &c.| Just. Martyr
Wex quo veteris in his oblationibus ecclesie praxis et mos claret)
\Apol. 2". “Quibus copia est, et gui volunt, pro arbitrio quisque
suo, quod visum est, contribuunt ; et quod colligitur apud pre-
\ositum deponitur. Ipse vero modo opitulatur pupillis et
‘Widuis, et propter morbum aliamve causam egenis, &c. Item
ertullian. Apolog., c. 398. “ Modicam unusquisque stipem
nenstrua die, vel cum velit, et si modo possit apponit ; nam
nemo compellitur, sed sponte confert. Hc quasi deposita
vietatis sunt ; nam inde non epulis, nec potaculis, nec ingratis
voracinis dispensatur, sed egenis alendis humandisque et pueris
uc puellis re ac parentibus destitutis, itemque domesticis sent-
hus, item naufragis, et si qui in metallis, et si qui in insulis,
pel in custodiis, duntaxat ex causa Dei secte, alumni confes-
onis sue fiunt.
Whoso hath this world’s good, &c.| Pro pauperibus.
| The churchwardens, 6.1 Munus economorum et assistentium
In Ecclesia Anglicana jampridem observatum ; Quibus incumbit
burare, 1°. Ne quid detrimenti capiat templi fabrica. 2°. Ut
cum consilio rectoris pecunie collecte et in cistam reposite
bite distribuantur pauperibus. 3°. Ne quis rei sacre interstre-
pat. 4°. Ne quis excommunicatus cetui se ingerat. 5°. Inor-
linate viventes admonere. Et 6°. St perseverent, eorum nomina
jd episcopos deferre.
| Hi autem vel a rectore nominantur, vel ab ipso et paro-
thianis quotannis eliguntur.
And upon the Offering-days appointed.| It was one of the The four
jnstructions set forth by the authority of King Henry VIII. Ae
Ἢ the convocation of his clergy, anno 1536, to be generally days of the

x εἴ Church of
‘)bserved in the Church of England'; “That the feasts of England.

> c ~
}} 4 [The editor has not found this παρεπιδήμοις οὖσι tévois, καὶ ἁπλῶς πᾶσι

bassage of Grotius. |

| τ [οἱ εὐποροῦντες δὲ καὶ βουλόμενοι,
ατὰ προαίρεσιν ἕκαστος τὴν ἑαυτοῦ, ὃ
Ἰούλεται δίδωσι, καὶ τὸ συλλεγόμενον
bapa τῷ προεστῶτι ἀποτίθεται, καὶ αὐτὸς
'πικουρεῖ ὀρφανοῖς τε καὶ χήραις, καὶ τοῖς
fia νόσον ἤ δὶ ἄλλην αἰτίαν λειπομέ-
ois, καὶ τοῖς ἐν δεσμοῖς οὖσι, καὶ τοῖς

τοῖς ἐν χρείᾳ οὖσι κηδέμων γίγνεται.---
S. Justin. Mart. Apol. 1. (al. Apol. 2.)
δ 67. Op. p. 83, E. 24, A.]

s (Tertullian. Apolog., cap. 39. Op.
p- 31, B.]

t [A copy of the Act made for the
abrogation of certain holidays, &c. 1536.
Wilkins’ Concilia, tom. iii. p, 824. ]

x2

Seconp

SERIES.

994. NOTES ON THE BOOK OF COMMON PRAYER.

the Nativity of our Lord, of Easter Day, of the Nativity of
St. John Baptist, and of St. Michael the archangel, shall Ὁ
accounted accepted, and taken for the four general Offering-
days.’ Which order is in some places among us still ob-
served. And the king or queen in their chapel-royal (0
wherever they be at church on those days) never omit it,
but arise from their seat, and go in solemn manner to pre=
sent their offering upon their knees at God’s altar. And
then is read by the priest or bishop attending, this sentence
here prescribed, 1 Cor. ix., “They which minister about hol :
things live of the sacrifice, and they which wait on the altar,
are partakers with the altar. Even so hath God also or=
dained, that they who preach the Gospel, should live of th
Gospel.”

Let us pray for the whole state.| Audis sacerdotem D
ad altare exhortantem populum Dei, orare pro omnibus, 8. Aug.
Ep. 107%.

Militant here on earth.| Sic dicta ad differentiam Ecclesi
triumphantis in coelo, de quibus plenius videre poteris in c. fun-.
damenta super Ὁ. militantis Eccl. per Cardin. de Ele, lib. vi.*

By Thy holy apostle hast taught us to make prayers.]
1 Tim. ii. 1, δεήσεις, προσευχὰς, &c. quas pro omnibus homi-=
nibus, pro regibus, et quibusvis in eminentia constitutis fiert
jubet apostolus, de precibus in celebratione Eucharistie recitart
solitis exponit Augustinus, Ep. 59%. Eligo (inguit) in hi
verbis hoc intelligere, quod omnis vel pene omnis frequenta
Ecclesia, ut Precationes accipiamus dictas, quas facimus i
celebratione Sacramenti, antequam illud quod est in Domin
mensa incipiat benedici; Orationes, cum benedicitur et sancti-,
ficatur, &c.

Agimus vero gratias non ob propria tantum, verum etia
οὐ aliena bona. Ita enim et invidiam poterimus extinguere,
et adstringere charitatem, eamque facere magis sinceram ; nequ
enim jam ilis poteris invadere, pro quibus et pro quorum bonis
gratias Deo agis. Idcirco etiam sacerdos pro universo orbe

* [See above, p. 310, note h.] barella the editor has not found. ]
* [Lyndwood, Prov. Angl., lib. tit. y [5. Aug. Ep. 149. ad Paulinum.
1. c. 1. p, 5. note p. ad verb. Ecclesia. (aliter Ep. 59.) cap. 2. ὃ 16. Op,
The reference to Cardinal France. Za- tom. ii. col. 509, C.] :

ON THE OFFICE OF THE HOLY COMMUNION. 325

errarum pro absentus, atque presentibus, pro his qui ante nos
erunt et pro his qui postea fuluri sunt, sacrificio Christi
roposito Deo nos gratias jubet offerre. Chrysost. Hom. 26.
Matt.”

All Christian kings, princes, and governors, and especially
6.7] Bonum factum, ut benignam eis protectionem, et cuncta,
ine quibus vitam tranquillam, piam et honestam, degere non
icet, postulemus. C.3

De tisdem precibus Tertullianus, Latinorum Patrum anti-
issimus, Apologet. cap. 39”, Oramus etiam pro imperatoribus,
ro ministris eorum et potestatibus, pro statu seculi, pro rerum
uiete, “pro mora finis,’ &c. Et libro ad Scap.°, Itaque et
acrificamus pro salute imperatoris, sed Deo nostro et ipsius,
ed quomodo Deus precepit, pura prece. Atque huc spectant
erba Cyrilli Hierosolymitani Catech. Mystag. 5°, Obsecra-
nus Deum pro communi Heclesiarum pace, pro tranquillitate
Mnundi, pro regibus, pro militibus, pro sociis, pro egrotis et
ictis, et in summa pro his omnibus, qui egent auxilio. Lge-
us autem omnes.

[THE SECOND EXHORTATION®. |

The holy Sacrament—the holy mystery.] Sacramentum et
nysterium idem sunt. Sacramentum tamen proprie dicitur wlud
yuod videtur. Mysterium vero quod per id significatur.

To a most godly and heavenly feast.\| (Δ΄. Aug. Tract. 84. in
8. Joh! Hoc est quod legitur in Proverbiis Solomonis cap. Xx.
rer. 1. Si sederis canare ad mensam potentis, considerans intel-
ige que apponuntur tibi, et sic mitte manum tuam, sciens quia

jalia te oportet preparare. Que autem mensa est potentis, nise

2 [εὐχαριστῶμεν δὲ μὴ ὑπὲρ τῶν
ἰκείων μόνων, ἀλλὰ καὶ ὑπὲρ τῶν ἀλ--
οτρίων ἀγαθῶν, οὕτω γὰρ καὶ τὴν βασ-
ανίαν ἀνελεῖν δυνησόμεθα, καὶ τὴν ἀγά-
ἣν ἐπισφίγξαι καὶ γνησιωτέραν ποιῆσαι.
ηὐδὲ γὰρ δυνήσῃ βασκῆναι λοιπὸν ἐκεί-
ois ὑπὲρ ὧν εὐχαριστεῖς τῷ δεσπότῃ"
ιὸ δὴ καὶ 6 ἱερεὺς ὑπὲρ τῆς οἰκουμένης,
πὲρ τῶν προτέρων, ὑπὲρ τῶν νῦν, ὑπὲρ
av γεννηθέντων τῶν ἔμπροσθεν, ὑπὲρ
ὧν μετὰ ταῦτα ἐσομένων εἰς ἡμᾶς, εὐχα-
ἰστεῖν κελεύει, τῆς θυσίας προκειμένης
κείνης.---8. Chrysost. in Matt. cap. vill.
fom. 25. (al. 26,) Op. tom. vii. p. 311,

A]
ἃ [Calixtus, ibid., ὃ xxxi.]

Ὁ [ Tertullian. Apolog., cap. 39. Op.
p. 31, A.]

© (Id. ad Scapulam, cap. 1. p. 69, C. ]

a(S. Cyril. Hieros. Catechis. 23.
Mystagog. 5. Op. pp. 827, Ὁ. 328, A.
cited above, p. 243, note h.]

ὁ [The second exhortation of the
books, before 1662 is embodied in our
first exhortation. |

f [S. Aug. In Johann., cap. 15.
Tract. 84. Op. tom. 3. p.2. col. 709, A.
This is not an exact citation. ]

SECOND

SERIES.

Seconp unde sumuntur Corpus et Sanguis Ejus, qui animam suam posuit

ERIES.

826 NOTES ON THE BOOK OF COMMON PRAYER.

pro nobis? Et quid est ad eam sedere, nisi humititer accedere ?
Et quid est considerare, et intelligere que apponuntur tibi, nisi
digne tantam gratiam cogitare? Et quid est sie mittere manum,
ut scias quia talia te oportet preparare, nisi quia pro nobis Chris-
tus passus est, relinquens nobis ewemplum (1 Pet. ii. 21) ita ut nos
sequamur vestigia Ejus? Hoc est talia preparare.

Then let him come to me—and open his grief.| Hoc autem et
eos qui Johannem adibant, (Mat. iii. 6.) fecisse credibile est, tum
ut precibus ipsius apud Deum juvarentur (Jac. v. 16.) tum ut in-
struerentur consilio ad speciales circumstantias accommodato (Lue.
iil. 12, 14.) . . . Quod autem disputant viri eruditi, an legibus
Levit. v. 5, et Num. v. 1, exigatur tantum confessio apud Deum,
et ewm cujus interest, an vero etiam apud sacerdotem, ea de re
probabilis maxime videtur eorum sententia qui existimant etiam
apud sacerdotem factam aliquam particularem culpa confessionem,
m Us que cognita capitis penam non adferebant, in cateris suffe-
cisse generalem. Grotius®. Overallus”.

Cur penitentiarii sacerdotes introducti sunt in Eeclesiam post
errorem Novatianorum, licet aliunde assumere, sed quemadmodum
eos aboleri, atque item postea restitui placuit, hoc vero institutt
nostri erit. Sub imperatoribus Valentiniano, Theodosio, et
Arcadio', Constantinopoli mulier Suit, et ea quidem nobilis,
que cum a penitentiario jussa, in remissionem agniti confessique
delicti, jejunio et orationi vacare, propterea frequentius in
Licclesia moraretur, adeoque in ea certe pernoctaret, a diacono
stuprata est. Quod scelus penitentiario revelavit. Pwniten-
tiarius item, cui ex veteri canone taciturnitas commendabatur,
prodidit commissum. Ttaque re in contumeliam versa, et in oppro-
brium ecclesiastice discipline, Nectarius Constantinopolitanus
episcopus, nedum diacono ut scortatori, penitentiario ut impru=
denti dignitatem ademit, (que pana Synodo Anglicano 1604

,

& [Grotius, Comment. in Matt. cap.
iii. v. 6. apud Criticos Sacros, tom, vii.
col. 103. |

h [It does not appear why the name
of Bp. Overall is added here. His views
were well known to Cosin, who had
been his chaplain. See reference to his
teaching and practice in the former
series of notes, pp. 114, 127, 155.

In a letter to Grotius dated Sept. 25,
1617, Overall, speaking of the views of

the English Divines, says: Tenent
presbyteros Ecclesia veram habere po-
testatem, etsi ministerialem, solvendi
et remittendi peccata, (clave non er-
rante.) non tantum declarandi soluta
aut retenta esse; ut et veteres ex ma-
jore parte judicarunt.—Prestantium et
eruditorum virorum Epistole. Ep.
cexcii. p. 486. ed. Amst. 1684. ]

+ [See Socrates, Hist. Eccel., lib. v.
6. 19. p. 286.]

ΟΝ THE OFFICE OF THE HOLY COMMUNION. 327

Canone 113*, renovata et aucta est,) verum etiam ex Eudemonis
presbytert sententia, ut libera esset in posterum ecclesia ab omni
aledicentia et probrosa suspicione penitentiarium munus omnino
abrogavit: maluitque ut pro fiducia et conscientia sua wnusquisque
jad communionem sacrorum mysteriorum accederet, quam ut denuo
in religione tale probrum, seu verum, seu fictum, pwnitentiario-
lvum sacerdotum, et tacite hujus professionis occasione nasceretur.
Quod exemplum alii omnes episcopi eo tempore secuti sunt, et
hodie sequitur Keclesia Anglicana, que necessitatem confessionis
private (preterquam in moribundis) sustulit, confessionem libe-
ram non sustulit. Lta sepe accidit, ut que bene constituta, atque
jentroducta sunt, quasi ipse leges et non homines deliquissent,
severius imdignatione facti, aboleantur, quam pane exigantur ab
wis qui adversus eas leges deliquerunt, ut Regiam potestatem, De-
cemviratum, dictaturam, tribunatum Romani, eorum potius odio
qui hos magistratus tenuissent, abrogarunt ; quam quod in his po-
testatibus aliquid viti detrimentive esset. Quapropter et ex con-
trario abusu easdem leges postea iterum refigi, aut eosdem magis-
tratus restitu, mirum vidert non debet, quia in omnibus sola salus
|populi queritur. Itaque et penitentiarii ipsi postea sunt resti-
tuti, sed nulla conscientie necessitate ante Innocentii Tertir
|decretum, quod Anglos non ligat.
| viderint.

Ad ceteros quod attinet, ipsr
Merito vero in Inquisitione Hispanica wmprobatur,
| quod confitentibus subornantur, qui occulti excipiunt quid scisei-
| tetur pententiarius, quid respondeat reus. SItaque laudatur a
| Plutarcho Lacedemonius ille, qui religione initiaturus, Deo no-
| luit confiteri quod gravius unquam deliquisset, nisi prius semoto
| sacerdote. Id quod Ecclesia nostre Anglicane jure objici aut ex-
| probrart non possit.

| Non hatetur pro confesso, qui apud eum confessus est, quem lea

vetat enuntiare, quod dictum sit.
[Ὁ 10.

k [If any man confess his secret and
| hidden sins to the minister, for the un-
} burdening of his conscience, and to re-
| ceive spiritual consolation and ease of
} mind from him, we do not any wise
bind the said minister by this our con-
Stitution, but do straitly charge and
admonish him that he do not at any
time reveal and make known to any
person whatsoever any crime or offence
so committed to his trust and secrecy,
(except they be such crimes as by the

rod. de Episcopali Audientia,

laws of this realm his own life may be
called in question for concealing the
same,) under pain of irregularity.—
Canon 110, Canons and Constitutions
Ecclesiastical, A.D. 1604. ]

1 [ Arodii Rerum ab omni antiquitate
judicatarum Pandectz, lib.i. tit. 5. ὁ. 16.
p. 34. This is the title of the chapter,
out of which the whole note on the
Penitentiary priests is taken, except
the additions respecting the English
Church. }

SECOND

SERIES.

Seconp

Series,

828 NOTES ON THE BOOK OF COMMON PRAYER.

And be in perfect charity with all men.| Where Christian
men are chiefly to be understood, as being all the sons of one
Father, God our Almighty Creator; and for all whom Christ
our blessed Saviour suffered death upon the cross, that all
men (for aught that He intended to the contrary) might
come to repentance, and be saved by it.

Draw near, and take this holy Sacrament.| Which seems
to be an inviting of the people that are to communicate, to
come into the quire, where the communion-table is placed ;
(in the place where the altar stood, or within the chancel,
Injunct. of Queen Eliz., An®. 1559") or if otherwhiles, for
more convenience, it be brought down at this time, and set
in the body of the church, the people are hereby ordered to
go out of their pews or common seats, and to approach towards
it, for the celebrating of the Sacrament. But the custom of
calling up the communicants into the quire or chancel of the
church, though it be no new thing, (having been formerly
used, as it is also at this day among the Roman and un-
reformed Catholics, and among both the Protestants in Ger-
many (Finitis post concionem precibus, qui communicaturi sunt,
an chorum progrediantur, et in genua procumbant. Agenda Julia
sive Brunsvicensis") and other the reformed Catholics else-
where abroad ;) yet anciently it was not so: for of old time,
none of the lay-people were permitted to come up, or tarry
longer in the quire than whilst they presented their oblations
to the priest there at the altar; and the offertory being
ended, they were to return into the body of the church, and
there to receive the blessed Sacrament, which the priest and
deacon brought down unto them, Concil. Bracarense, A°. 563°.
Intra sanctuarium altaris ingredi ad communicandum non liceat
laicis viris aut mulieribus, nisi tantum clericis, sicut et antiquis
canonibus statutum est. Toletan. Concil. IV. post initium sec.
vil. can. 17Ρ. Sacerdos et Levita ante allare communicent, in
choro clerus, extra chorum populus.

Imo imperator ipse Theodosius ab Ambrosio Episcopo (quamvis

m [See Injunctions given by the lixtus, ibid., § lxxx.]
Queen’s majesty, A.D. 1559, § For ° (Cone. Bracarense IT. (A.D. 563.)
Tables in the Church. Wilkins’ Con- can. 13. Concilia, tom. vi. col. 521.)
cilia, tom. iv. p. 188.] P (Cone. Tolet. IV. (A.D. 633.) can.
» [These words, which are in the 18. Ibid., col. 1457. }
margin of the original, are out of Ca-

ON THE OFFICE OF THE HOLY COMMUNION. 329

im hac re paulo morosiore quam oportuit) prohibitus est in choro
post offertorium manere. LEgredere igitur (ait) et cum luicis con-
siste ; nam interiora ὁ Rex, solis sacerdotibus sunt pervia. Theo-
doret. Hist., lib. v. c. 174%.

Populo tamen ut τὰ dpa offerrent, intrare licuit ; egressis
autem, et suo loco consistentibus diaconi deinde τὰ δῶρα quando
erant consecrata attulerunt*. Ht multo tempore hic mos in eccle-
sia duravit. Vide que annotata sunt supra, ad rubr. de Cancellis
ante initium Matutinarum Precum’.

Meekly kneeling upon your knees.| Ubi excluserimus a sacer-
dotalibus ambitibus eos qui non possunt participes esse altaris,
alia facienda est oratio, et omnes simul in terram gjacemus.
S. Chrys. Hom. 18. in 2 Ep. ad Corinth.*

Then shall this general confession be made.) Hujus instituti
auctorem faciunt qudam Damasum papam, qudam Pontianum ;
Pol. Verg.§ Quamvis verius utroque antiquior sit ; nec aliud ill
Secerint quam quod decretis suis ritum wlum confirmaverint.
Landin*

After which the priest shall proceed, saying, Lift up &c.|

Succedit Prafatio, cujus usum etiam antiquissimum testantur
veteres Liturgia, et primorum seculorum patres, Cyprianus, Chry-
sostomus, Aug. de Bon. Persev., cap. 139.
paretur mens sanctioribus istius celebrationis actionibus, monet
B. Cyprianus ; Ideo (inquit) sacerdos ante orationem (h.e. cano-

Kam adhiberi ut pre-

nem sive orationem benedictionis) prafatione premissa parat fra-
trum mentes dicendo, “ Sursum corda:? ut dum respondet plebs,
“Habemus ad Dominum,” admoneatur aliud se nihil quam Dominum
cogitare debere. B. Cypr.de Orat. Dom. Patet hine etiam atate

4 [τά ἔνδον, ὦ βασιλεῦ, μόνοις ἐστὶν
ἱερεῦσι βατὰ, τοῖς δὲ ἄλλοις ἅπασιν
ἄδυτά τε καὶ ἄψαυστα᾽ ἔξιθι τοίνυν, καὶ
τοῖς ἄλλοις κοινώνει τῆς στάσεως, ἁλουρ.-
γὶς γὰρ βασιλέας, οὐχ ἱερέας ποιεῖ.----
Theodoret. Hist. Eccl., lib. ν. c. 18. p.
218. This passage in parentheses is a
marginal addition in Cosin. }

τ [Calixtus, ibid., § lxiii., from whom
the previous part of the note is derived,
§ Iii.

5 [See above, p. 228. This is a mar-
ginal note in the original. ]

' [πάλιν ἐπειδὰν εἴρξωμεν τῶν ἱερῶν
περιβόλων τοὺς οὐ δυναμένους τῆς ἱερᾶς
μετασχεῖν τραπέζης, ἑτέραν δεῖ γενέσθαι

εὐχὴν, καὶ πάντες ὁμοίως ἐπ᾽ ἐδάφοις
κείμεθα. ---- ὁ, Chrysost. in 2 Ep. ad Co-
rinth. cap. viii, Hom. 18. § 2. Op. tom.
x. p. 368, ΟἹ]

u [Polydori Vergilii de Rerum In-
ventoribus libb. viii.; lib. v. cap. 11.
p- 442. ed. Argent. 1613. ]

x [ Landtmeter, de vetere clerico, &c.,
lib. ii. c. 81. p. 203. ed. Antw. 1635. ]

y [S. Aug. de Dono Perseverantize
(aliter de Bono Persev.) cap. 13. § 33.
Op. tom. 10. col 839, B. The words
are cited a little below, as are also
those of S. Chrysostom. ]

2 (S. Cypr. de Orat. Dominica, Op.
Tract. p. 152.]

SECOND
SERIES.

Prefatio ;
Sursum
corda,

Seconp

SERIES.

" et erubescis? Nempe illa ipsa hora mendax inveniris ?

330 NOTES ON THE BOOK OF COMMON PRAYER.

B. Cypriani de nomine notam fuisse quam hodie dicimus prafa-
tionem, ac itidem ea verba “ Sursum corda.” Resp. “ Habemus ad
Dominum.”

Lift up your hearts. Answ. We lift them up &¢.*] Prafa-
tiones isla antiquissime sunt, et in Beclesia Dei universa a pri-
mis usque seculis usitate. S. Aug. de Vera Relig., cap. 3°. Quo-
tidie per universum orbem humanum genus una pene voce respondet
sursum se corda habere ad Dominum. 8. Chrysost. Homil. de
Eucharist. in Enceniis®. Nonnulli (inquit) sub horam terribilis
mystice mense, in vaniloquentia conventiculis occupati sunt. Quid
facis, O homo? Nonne promisisti sacerdoti, qui dixit, Sursum
mentem et corda, et dixisti, Habemus ad Dominum. Non vereris
Quod
igitur, si ungquam alias, omnium maxime in sanctissimi hijus
sacramenti celebratione animus a terra terrenisque curis et cogi-
tationibus avellendus, sursumque sit tollendus, hine ἀναφορὰν vo-
carunt Greci. Anast. Sinaita Orat. de 5. Synari®. State cum
timore tremenda illa elevationis hora, ἐν th φοβερᾷ ὥρᾳ τῆς
ἀναφορᾶς. Quo enim affectu, et quo animo quisque illo tempore
adsistit, sic et ad Dominum sursum fertur. ᾿Αναφορὰ yap λέγεται
διὰ TO πρὸς Θεὸν ἀναφέρεσθαι. Llevatio enim dicitur quia ad
Deum sursum fertur.

Let us give thanks &c. Ans. It is meet and right &c.]
S. Aug. de Bon. Persever. cap. 13%. Quod in Sacraments fide-
lium dicitur ut sursum corda habeamus ad Dominum, munus est
Domini; de quo munere ipsi Domino Deo nostro gratias agere a
sacerdote post hane vocem, quibus hoc dicitur, admonentur ; et
dignum et justum esse respondent. 5, Chrys. Hom. 18. in
posterior. ad Corinth. In horrendissimis mysteriis ea que ad

* [The note which follows, and part
of the preceding one, are from Calixtus,
ubi supr., § Ixxx., Ixxxi. ]

a [S. Aug. de Vera Relig. cap. iii.
§ 5. Op. tom. i. col. 750, C.]

" [ταῦτα πρὸς τοὺς ἀπολιμπανομένους
τῶν θείων συνάξεων εἴρεται, καὶ πρὸς
τοὺς ἐν τῇ τῆς φοβερᾶς καὶ μυστικῆς
τραπέζης ὥρᾳ εἰς συντυχίας καὶ ματαιο-
λογίας ἀσχολουμένουΞ. τί ποιεῖς, ἄν-
θρωπε; οὐχ ὑπέσχυυ τῷ ἱερεῖ εἴποντι,
ἄνω σχῶμεν ἡμῶν τὸν νοὺν καὶ τὰς καρ-
δίας, καὶ εἶπας, ἔχομεν πρὸς τὸν Κύριον.
—S. Chrysost. De Peenitentia, &c.,
Hom. ix. Op. tom. ii. p. 549, C.]

© [στήκετε μετὰ φόβου ἐν τῇ φοβερᾷ

ὥρᾳ τῆς ἀναφορᾶς οἵᾳ γὰρ διαθέσει καὶ
οἵῳ λογισμῷ παρίσταται ἕκαστος ὑμῶν
κατ᾽ ἐκείνην τὴν ὥραν, οὕτως καὶ προ-
αναφέρεται τῷ δεσπότῃ. ἀναφόρα γὰρ
λέγεται διὰ τὸ πρὸς Θεὸν ἀναφέρεσθαι.
—S. Anastas. Sinait. de S. Synaxi
apud Canisium, Lect. Antiq. tom. i.
p- 470. ]

4 [S. Aug. de Dono Perseverantiz
(aliter de Bono Persrey.) cap. 13. ὃ 33.
Op. tom. x. col. 839, B.]

© [ἐπ᾽ αὐτῶν πάλιν τῶν φρικωδεστά-
των μυστηρίων ἐπεύχεται ὃ ἱερεὺς τῷ
λαῷ" ἐπεύχεται δὲ 6 λαὺς τῷ ἱερεῖ... τὰ
τῆς εὐχαριστίας πάλιν κοινά. οὐδὲ yap
ἐκεῖνος εὐχαριστεῖ μόνος, ἀλλὰ καὶ 6

ON THE OFFICE OF THE HOLY COMMUNION. 331

gratiarum actionem pertinent sacerdoti et populo communia sunt
omnia, neque enim ille solus gratias agit, sed etiam omnis po-

pulus.

DE PREFATIONIBUS.

Inter prefationes ille vetustissime sunt, quas S,. Ambrosius
composuit singulis diebus et offictis proprias, et quarum plures
cum libro Sacramentorum δ΄. Gregorii primi edidit Pameliust.
Novem prolixiores quarum hodie usus est in Ecclesia Romana
a pluribus tribuuntur Gelasio; et in illius Actis habetur®, Hic
fecit Prefationes Sacramentoruin.

DE PREFATIONIBUS PROPRIIS®.

Ipse Dominus noster priusquam panem frangeret et distribueret,
gratias egit. Idem sibi faciendum putavit Ecclesia. Quia vero
Dominus nullam certam formulam prescripsit, sed ret temporique
congrua usus fuit ; ideo etiam Ecclesia, uti res et tempora exigere
videbantur, sic quoque in precibus concipiendis, et agendis gra-
tiis formulas attemperavit. Deo (S. Aug. de Civ. D. lib. x.
cap. 4') dona Hjus in nobis, nosque ipsos vovemus, et reddimus ;
et beneficiorum Kjus solemnitatibus festis, et diebus statutis dica-
mus sacramusque memoriam. Ita ad hune modum juxta diver-
sitatem festorum pro diversis beneficiis, quorum videlicet tis diebus
(ut Nativit. Domini, Pasch. Ascens. et Pentecostes) memoria reco-
litur, ut gratia Deo agerentur formule diverse confecte sunt.

After which Prefaces shall follow.| Prafationem concludit
Hymnus Trisagius, Triumphalis, Cherubicus (ita enim veteribus
vocatur) in omnibus antiquis Liturgiis.

Therefore with angels &c., saying, Holy, holy, §e.| Pra-
Jfationes propria, sive formule iste, quibus gratiz Deo agebantur,
hymno tpicayieo semper clauduntur. Quod ipsum quia εὐχα-

λαὸς &ras.—S. Chrysost. in 2 Ep. ad
Corinth, cap. vili. Hom. 18. ὃ 2. Op.
tom. x. p. 368, C, D.]

‘(See Liturgica Latinorum, Jacobi
Pamelii, tom. ii. p.550. ed. Colon. Ag.
1571. Prefationes antique per anni
cireculum. Quarum plerzque D, Gre-
ΒΟΥ etate vetustiores sunt, immo
mea quidem sententia, Gelasiane et
Ambrosianz complures. |

& [Vita Gelasii Pape ex libro Pon-
tificali, apud Concilia, tom. v. col. 281,
E. The words are, Fecit etiam et sacra-
mentorum prefationes et orationes cau-
to sermone. |

h (The note that follows is from
Calixtus, ibid., ὃ 1xxxii. ]

i {S. Aug. de Civitate Dei, lib. x.
cap. 3. (ed. vet. cap. 4.) Op. tom. vil.
col. 240, e. ]

SECOND

SERIES.

Seconp

SERIES.

332 NOTES ON THE BOOK OF COMMON PRAYER,

ριστίαν complectitur, et prastat, quod ante distributionem et
sumptionem Dominus ipse prastitit, ideo negligendum minime
voluit Eeclesia. C.*

Then the priest standing up, shall say the Prayer of Con-
secration.

The Priest.| Nam per alium quam sacerdotem rite ordina-
tum non potest hoc Sacramentum confici. Lindw. in Gloss. v.
Solis celebrantibus, de sum. Trin, c. Altiss.}

Standing up.| Which is a posture of reverence, and here
ordered for the priest to use, that he may with the more
readiness perform his office in consecrating the elements.

THE PRAYER OF CONSECRATION,

Constat ex commemoratione unici Sacrificii per Christum se-
mel in cruce oblati, historia et institutione Sacramenti, una cum
oratione ut simul cum benedicto pane et vino de Corpore et San-
guine Christi communicemus.

Dicit Gregorius Magnus (lib. vii. Ep. 63™.) morem aposto-
lorum fuisse, ut ad ipsam solummodo orationem Dominicam,
oblationis hostiam consecrarent. Quod, si testi sex seculis
re gesta inferiori fides habenda sit, aut de sola formula pre-
candi (seclusis gratias agendi et commemorandi formulis) aut
alio aliquo modo intelligendum est. Justinus sane etati apo-
stolice proximus ait, (Apolog. 2",) presidem celebrantem pre-
catum esse quantum totis viribus suis potuit, et gratias egisse.
Magis itaque probo verba Walafr. Strabonis in hune modum
loquentis (De Rebus Eccl., cap. 22°.) “ Quod nune agitur
multiplict orationum, lectionum, cantilenarum, et consecra-
tionum officio, totum hoc apostoli, et post ipsos proximi, ut
creditur, orationibus, et commemoratione Passionis Dominice,
sicut ipse precepit, agebant simpliciter .. . et relatio majorum
est, ita primis temporibus missas fieri solitas, sicut modo in

k (From Calixtus, ibid.]

1 [Lyndwood, Prov. Angl., lib. i.
tit. 1. c. 2. p. 9. note k. J

m [S. Greg. M. Epist., lib. ix. Ind.

.Epist. xii. Op. tom. ii. col. 940, D.
Mos Apostolorum fuit, &c. The word
Dominicam is supplied from the pre-
vious clause. The whole of this note

is from Calixtus, ὃ Ixxxiii. ]

" [καὶ ὃ προεστὼς εὐχὰς ὁμοίως καὶ
εὐχαριστίας bon δύναμις αὐτῷ ἀναπέμ.-
met.—S. Just. Mart. Apol. 1. (al. Apol.
2.) § 67. Op. p. 83, D.]

° { Walafridus Strabo de rebus Ec-
clesiasticis, c. 22,at the beginning: ap.

Hittorp., de Div. Off, p. 545, E. |

ON THE OFFICE OF THE HOLY COMMUNION. 999

Parasceue Pasche (quo die apud Romanos misse non aguniur)
communicationem facere solemus, id est, premissa oratione
Dominica, et sicut ipse Dominus noster precepit, commemo-
ratione Passionis Ejus adhibita, eos corpori Dominico commu-
nicasse et sanguini, quos ratio permittebat.” Ad commemo-
rationem illam facit ipsa institute Dominice cene historia,
una cum mandato Ejus, (ut quod Ille fecit, idem et nos faciamus,
et perpetuam illius mortisque sue memoriam conservemus) a
nobis hic recitari solita.

By His one oblation-of-Himself.| “For this He did once,
when He offered up Himself,” &c. Heb. vii. 27; x. 12.
Qui una pro peccatis oblata victima, in perpetuum sedet ad
deatram Dei. And therefore Christ can be no more offered,
as the doctors and priests of the Roman party fancy Him to
be, and vainly think that every time they say mass, they offer
up and sacrifice Christ anew, as properly and truly as He
offered up Himself in His sacrifice upon the cross. And this
is one of the points of doctrine, and the chief one whereof
the popish mass consisteth, abrogated, and reformed here
by the Church of England, according to the express word
of God.

Of Himself.| Oblatus enim est quia voluit. Et Ipse tra-
didit animam suam in mortem, Isa. 111. 12. Ego (inquit) pono
animam meam a meipso et nemo tollit eam a me, Joh. x. 18;
Eph. v. 2.

A full, perfect, and sufficient sacrifice.| Quod proprie con-
ceptum semper supponit mortem et occisionem Christi. Sunt
enim hec duo de intrinseca ratione sacrificii ad cultum Dei et
remissionem peccatorum impetrandam oblati». So that with-
out shedding of His blood, and killg Him over again, no
proper sacrifice can be made of Him; which yet in their
masses the Roman priests pretend every day to do.

A full, perfect.| Hujus enim sacrificii fructus est perpetuus,
quia hoc unicum semel oblatum sacrificium Deus Pater semper
intuetur, et Filius ad dextram Patris considens intuendum sem-
per exhibet et offert, atque ita Patrem ut propitius nobis 6586
velit, permovet. Hoc est quod dicit apostolus, Heb. ix. 12,
Ingressus est in celum, ut compareat apud faciem Dei pro
nobis 4,

P [Calixtus, ibid., xcii. sqq. ] 4 (Id. ibid., § ix.]

SEcOND

SERIES..

SECOND
SERIES.

334 NOTES ON THE BOOK OF COMMON PRAYER,

And sufficient.| Epistola igitur ad Hebr, a sacrificio Christi
iterationem, utpote imperfectionis argumentum, plane removet.
Et cum sciamus Christum suscitatum a mortuis non amplius
mori, Rom. vi. 9, hine abunde constat, sacrifictum Kjus repett
non posse, algue adeo non posse dari in Leclesia sacrificium,
quod cum sacrificio in cruce oblato specie idem sit, vel tale
essentialiler quale illud fuit, vel de quo et sacrificio crucis uni-
voce sacrificium predicetur’.

And satisfaction for the sins of the whole world.| Quia
pretii est immensi et infiniti’. Which is the doctrine of the
Church of England, founded upon the words of the apostle,
1 John ii. 2, “ And He is the propitiation for our sins, and
not for ours only, but for the sins of the whole world.”

A perpetual memory.| Optima enim beneficiorum custos est
insa memoria beneficiorum, et perpetua gratiarum actio, que est
Eucharistia. 8. Chrys. Hom. xxvi. in 58. Matt.*

Proprium est huie celebrationi™, quod im ea memoratur mors
Domini, non per mera verba, ut in aliis precibus, sed etiam per
symbola et signa sacra, sive sacramenta, que S. Augustino sunt
quedam quasi verba visibilia. Lib. xix. cont. Faust., cap. 16%,
Nam dum frangitur hostia, dum Sanguis de calice in ora fideloum
Sunditur, quid aliud quam Domini δὴ Corporis in eruce immolatio,
Hjusque Sanguis de latere effusio designatur’.

Est quidem memoratio*, est precatio citra et extra sanctissimum
hoc sacramentum. Quia autem in eo exhibetur Corpus Christa
in mortem traditum, et praterea symbolicis sive sacramentalibus
actionibus traditio Corporis et effusio Sanguinis figurantur ; rdeo

τ [Calixtus, ibid, § x. ]

5. [Id., ibid., § ix.]

τ [φυλακὴ yap εὐεργεσίας ἀρίστη 7
τῆς εὐεργεσίας μνήμη καὶ διηνεκὴς εὐχα-
ριστία. διὰ δὴ τοῦτο καὶ τὰ φρικώδη
μυστήρια, καὶ πολλῆς γέμοντα σωτηρίας"
τὰ καθ᾽ ἑκάστην χέγω σύναξιν" εὐχαρισ-
tla kadetrat.—S.Chrysost.in Matt. viii.
Hom. 25. (al. 26.) ὃ 3. Op. tom. vii.
p. 310, D.}

ἃ [This paragraph is from Calixtus,
ibid., § xciv., substituting huic cele-
brationi, for missz fidelium. ]

= (Quid enim sunt aliud quaque cor-
poralia sacramenta, nisi quedam quasi
verba visibilia sacrosancta quidem ve-
runtamen mutabilia et temporalia....
Hezc omnia fiunt et transeunt: virtus

tamen que per ἰδία operatur, jugiter
manet, et donum spiritale, quod per
ista insinuatur, 2ternum est.—S. Aug.
cont. Faustum, lib. xxxix. cap. 16. Op.
tom. viii. col. 321, E.]

¥ [These words, Nam dum &c. are
cited by Lanfranc, Gratian, and others,
as from the Sentences out of Augustine,
by Prosper. They do not occur there, and
seem to be Lanfrane’s. The reference
to Aug. cont. Faust. alone is put in the
margin of Calixtus, § xciv., but in § i.
the latter part, beginning at Nam dum,
is given as above from the Sentences
by Prosper. }

* [This passage is from Calixtus,
ibid., §§ xcix., 6.) Ci., cill. ]

ON THE OFFICE OF THE HOLY COMMUNION. 300

veleres memorationem huie sacramento peculiarem, Sacrificium
memorativum, precationem autem Oblationem appellare ament:
utroque illo vocabulo non proprie sed improprie et late sive meta-
phorice accepto. Notus est locus Augustini in Epist. ad Bonifac.*
Die Dominico dicimus, hodie Dominus resurrexit, cum ex quo re-
surrexit tot anni transiverunt ; nempe dicitur illo die fieri propter
sacramenti celebrationem quod non illo die, sed gam olim factum
est. Nonne semel immolatus est Christus in seipso ? et tamen in
Sacramento non solum per omnes Pasche solennitates, sed omni
die populis immolatur. Sicut enim Christus eo die resurrexisse
dicitur, quo resurrectionis Ejus memoria celebratur: ita in Sacra-
mento Hucharistie immolari dicitur quia in eo immolationis Lyus
memoria peragitur. Insignis etiam est Fulgentii locus, de Fid.
ad Petr.», cap. 19. Firmissime tene Christum se pro nobis obtu-
lisse sacrificium et hostiam Deo, Sc. cui... sacrificium panis et
vini im file et charitate sancta Heclesia Catholica per universum
orbem terre offerre non cessat. Huseb. Demonstr. Evang. \ib. 1.°
sub finem, Ejus sacrificit memoriam nobis tradidit, ut vice sacri-
ficti (ἀντὶ Θυσίας) semper offeramus. Item, Hujus sacrifici
memoriam in mensa per symbola celebrandam accepimus.

It pleased the synod at Trent® (not long after this Liturgy
of ours was published) to lay their curse (their “ anathema”)
upon all them that held the celebration of this sacrament to
be a nude commemoration only of Christ’s sacrifice upon the
cross; or that said it was not a true propitiatory sacrifice,
but a sacrifice only of praise and thanksgiving, or that taught
any more, that this sacrifice profited none but those that
communicated of it, and was not truly offered up for the
sins, pains, and satisfactions of the living and the dead,

* [Hodie nempe ipso die Dominico
dicimus, Hodie Dominus resurrexit;
cum eX quo resurrexit tot anni trans-
ierint. Cur nemo tam ineptus est, ut
nos ista loquentes arguat esse mentitos,
nisi quia istos dies secundum illorum,
quibus hee gesta sunt, similitudinem
nuncupamus, ut dicatur ipse dies qui
non est ipse, sed revolutione temporis
similis ejus, et dicatur illo die fieri prop-
ter Sacramenti celebrationem, &c.—
S. Aug. ep. 98. ad Bonifacium, § 9.
Op. tom. ii. col. 267, D, E.]

> [Fulgentius, Lib, de Fid. ad Pe-
trum, cap. 19. ὃ 60. Op. p. 237. ed.

Venet. 1742. ]

© [μνήμην καὶ ἡμῖν παραδοὺς, ἀντὶ
θυσίας τῷ Θεῷ διηνεκῶς προσφέρειν .----
Euseb. Pamph. Demonst. Evangel., lib.
i. cap. 10. p. 38, E.]

ἃ Γχρούτου δῆτα τοῦ θύματος τὴν μνή-
μην ἐτὶ τραπέζης ἐκτελεῖν διὰ συμβόλων,
τοῦ τε σώματος αὐτοῦ, καὶ τοῦ σωτηρίου
αἵματος κατὰ θεσμοὺς τῆς καινῆς δια-
θήκης παρειληφότες. --- 14., ibid., p.
89, A.]

ὁ [This paragraph, to Sess. xxii., cor-
responds to Calixtus, ὃ exxy., but is
Cosin’s own. |

SECOND
SERIES.

Seconp
Series.

836 NOTES ON THE BOOK OF COMMON PRAYER.

Sess. 22'. For thus they declared themselves in ambiguous
words, which as they may have a right and true sense put —
upon them, so are they capable of a wrong, and a false, if
they intended them (as they did) against us: for we do not
hold this celebration® to be so naked a commemoration of
Christ’s Body given to death, and of His Blood there shed
for us, but that the same Body and Blood is present there in
this commemoration (made by the sacrament of bread and
wine,) to all that faithfully receive it: nor do we say, it is
so nude a sacrifice of praise and thanksgiving, but that by our
prayers also added, we offer and present the death of Christ
to God, that for His death’s sake we may find mercy, in
which respect we deny [not"] this commemorative sacrifice
to be propitiatory. The receiving of which Sacrament, or
participating of which sacrifice exhibited to us, we say is
profitable only to them that receive it, and participate of it ;
but the prayers that we add thereunto, in presenting the
death and merits of our Saviour to God, is not only bene-
ficial to them that are present, but to them that are absent
also, to the dead and living both, to all true members of the
Catholic Church of Christ. But a true, real, proper, and
propitiatory sacrificing of Christ, ¢oties quoties as this Sacra-
ment is celebrated, which is the popish doctrine, and which
cannot be done without killing of Christ so often again, we
hold not; believing it to be a false and blasphemous doc-
trine; founding ourselves upon the apostle’s doctrine, that
Christ was sacrificed but once, and that He dieth no more.
That we receiwing these Thy creatures of bread and wine, δ.
may be made partakers of His blessed Body and Blood.| 1. That
together with the hallowed elements of bread and wine, we
may receive the Body and Blood of Christ, which are truly
exhibited in this Sacrament, the one as well as the other.

f (The words of the canon are; Si
quis dixerit, Missz Sacrificium tantum
esse laudis et gratiarum actionem, aut
nudam commemorationem sacrificii in
cruce peracti, non autem propitiato-
rium, vel soli prodesse sumenti; neque
pro vivis et defunctis, pro peccatis,
peuis, satisfactionibus et aliis necessi-
tatibus offerri debere anathema sit.—
Cone. Trident. Sess. xxii. De Sacri-
ficio Missee, Canon. III. Concilia,
tom. xx. col. 131, D.]

& [What follows to ‘ Catholic Church
of Christ’ is chiefly from Calixtus, §
exxvi., and δὲ xlvi., lxxiii., sqq., and
xcvi., there referred to. ]

h [This word is not in the original,
but it was printed so by Nichols, and
is obviously required by the context,
as it is by Calixtus’ words, “ harum,
inquam, precum intuitu dici possit in
Missa propitiatorium esse sacrificium.”’
ὃ exxvi. See the first series of notes
on this subject, p. 106, note f, &c. |

|

ON THE OFFICE OF THE HOLY COMMUNION. O37

Who in the same night that He was betrayed, §c.\ Eo quod Secoxp
novissimum esset tum Pascha, tum epulum, quod ad modum hac- ASHES.
tenus usitatum cum suis in terra celebraret, quoque adimpleret
typum veteris Pasche, et institueret novum Corporis et Sanguinis
sur pro fidelium salute Sacramentum ; quod quoniam mortis Ejus
Juturum erat μνημόσυνον, non conveniebat institui, nisi suprema
Cena, (quando jam Ipse mortem erat subiturus,) eaque Paschali,

ut figure succederet res, et typo veritas.

Who in the same night that He was betrayed, Sc.) Hujus
Pasche historiam accurate describunt omnes evangelistea. Post
wyitur paratum hoe Pasche, et a Servatore cum discipulis come-
stum, eadem nocte capitur, et postero die cruci affigitur.

De hac nocte in qua Pascha comedit, et Sacramentum suum in- Christus et
Judai non
eadem

Christus Pascha comederet, vulgo a Judais comestum non fuerit ; nocte pas-
nam in die festo tam solenni nunquam tis licuisset, neque ipsi un- he as ;
quam in animum induxissent, hominem capere, accusare et supplicio

afficere. Quod si eadem vespera cum Christo celebrassent Pascha,

Juisset sequens dies primus Azymorum inter dies festos totius anni

facile princeps. Judai autem nou introierunt in pretorium (eo

die quo Christus crucifixus est) ne polluerentur, sed ut ederent
Pascha, Joh. xviii. 28, nondum igitur comederant ; at Christus

stituit, magna oritur questio. Nullum enim dubium est, quin cum

comederat ; ergo non eodem die aut eadem nocte Christus et Judai
comederunt.

Queritur igitur an Christus legem violaverit, et alio quam fas
esset die Pascha celebraverit 2 Quod sane non videtur verosimile ;
quia hoc a Judais inter alia crimina Hi oljectum non fuit. Et
quomodo in Servatorem cadat, ut legem violaret, qui venerat in
mundum non ut legem solveret, sed ut adimpleret? Et quomodo
permiserit aliquis Judaorum ut in domo sua nocte non legitima
Pascha Judeorum celebraretur ? Non hic recensende sunt varie
de hac re variorum interpretum opiniones, quarum alia non magni,
alia nullius sunt momenti. Paulus Burgensis Hebraicarum anti-
quitatum peritissimus, sententiam primus ante annos ducentos pro-
posuit, quam hodie doctissimi quique amplectuntur. Aiunt itaque,
si quando accideret, ut festus aliquis dies et usitatum Sabbatum
sese mutuo exciperent, ita ut necesse esset duos continuos dies festos
agere, tum moris fuisse, ut fieret translatio feriarum et conjun-

gerentur duo festi dies in unum. Non enim facimus (inguiunt
COSIN. Z

Seconp

Sertes,

338 ' NOTES ON THE BOOK OF COMMON PRAYER.

Rabbini) duo Sabbata continua propter olera et propter mortuos.
Nempe diebus festis neque licitum erat sepelire mortuos, aut cibum
coquere. Cum vero in calidioribus illis regionibus, vere pra-
sertim et autumno morluorum cadavera integrum biduum ser-
vari non poterant, neque cibi in plures dies parari ex oleribus,
hine ut huic incommodo moderentur, translationem dierum ex-
cogitarunt, et in morem apud Judaos introduxerunt, non quidem
convenienter legi divine, sed notum est truditiones seniorum
apud illos seculis sequioribus admodum invaluisse, et vim legis
obtinuisse. Non autem satis compertum est, quando hac trans-
latio feriarum ceperit institui. Sunt qui referunt ad tempus
captivitatis Babylonice. Hine igitur quaestio expeditur. Cum
instaret Passio Domini, ita ferebat ratio mensis, ut magnum et
festum diem azymorum mox exciperet Sabbatum usitatum, at-

que adeo duo continua Sabbata celebranda essent. Judai igilur

more jam pridem recepto translationem fecerunt, et festum cum
Sabbato conjungunt ; unde S. Joh. cap. xx. 81, Erat ille dies
magnus dies Sabbati, nempe qui proxime sequebatur diem cru-
cifixionis Domini, quia in eam rejectus erat primus dies azy-

morum. δι rvator autem contra divine legis fuit observantis-—

simus, neque constitutionem aut traditionem Judaicam ei pre-
latam voluit. Ipse enim eo nomine sepe Judaos reprehenderat,
ut Marci vii. Inde Lucas signanter cap. xxii. 7. ait: Venit dies
Azymorum quo oporte.at Pascha nactari. Judei quidem postri-
die mactabant ; non igitur eo die quo oportebat. Johannes igitur
signanter dicit (cap. xix. v. ult.) ναί Parasceue Judeorum,
ut a Parasceue legitina eam distingueret. Ex his intelligi
potest Christum nee ten pus celebrandi Pascha anticipasse, ut
Greci opinati sunt, atque inde argumentum sumpserunt non in
azyma sed in fermentato Eucharistiam a Dec institutam et

celebratam, atque a nobis etiam ita celebrandam esse ; que

opinio cum aliis nonnullis ecclesiam Grecam cum Latina ir-
reconciliabili schismate commisit ; nec Juv@os distulisse; sed
Christum secundum legem, Jud@os secundum traditionem ma-
jorum suorum Pascha celebrasse. Non iyitur paterfamilias
miratus est factum Christi, et ut co anno ex decreto synedrii aliter
jieret ; neque sacerdotes qui Christum accusabant, ausi fuerint
criminis loco id et objicere, cum scirent ex lege Christum Pascha
suum cum discipulis edisse. Οἱ

' [The editor has not found from what work this and the following extract —

are made. }

‘poe

ena Fe

5 Fe we

τ δ τ gee

ON THE OFFICE OF THE HOLY COMMUNION. 309 ite

Took bread, and when He had given thanks, (or, as we use to Seconp
say, when He had said grace), and blessed it, He brake it, c.] See
Opera pretium est ut perpendamus hie, qui fuerint sacri convivii pe-
culiares ritus apud Judaos inde a primo eorum in Palestina ingres-
sum, ut probabile est, observati, sine quibus cognitis historia evange-

Lica, seu institutio hijus Sacramenti accurate intelligi non potest.

Cum festum Pasche aderat, unusquisque paterfamilias agnos a Ritus
nona hora usque ad undecimam, hoc est, inter duas vesperas, secun- me
dum legem Mosis, cedebat: singuli agni a singulis sodalitiis, ee
qua Josephus Belli Jud. lib. vii. ο. 174, appellat φρατρίας, seu eee ᾿
contubernia, manducabant, et he φρατρίαιν non pauciorum erant
quam decem virorum ; aliquando etiam vicini convenerunt. Ante
occubitum pedes lavabant. Quia enim im lectis discumbebant,
propterea depositis soleis pedes lavare oportebat, ne pulverosis pe-
dibus strata inquinarent. Atque hunc morem observavit Christus.

Joh. xii. Inc. vii. 44, Discumbentes vescebantur agno illo so-
lido, cum panibus azymis. Hac cena peracta consurgentes altera
pedum lotione sese ad secundas mensas comparabant, ad quas pro
.. . . inferebantur in paropside acetarium ex intybis et lac-
tucis agrestibus, quarum amaritudinem embammate quodam tempe-
rabant. Ista colligi possunt e rituali Pasche quod citat Scaliger
lib. vi. de emend. Temp. Secunde mense hi erat ritus; Pater-
Jamilias integrum panem azymum im manus sumens, et in duas
partes dividens sic uni benedicebat, Benedictus es Domine Deus
noster in esu panis azymi; alterum autem partem sub mappa re-
conditam ad finem convivit servabat: quo peracto idem ille
paterfamilias totam itlam alteram depromens in tot frusta Jrac-
tam, quot erant in mensa convive, primus ipse sumebat, reliqui
vero frusta sigillatim et ordine discumbentibus ceteris porrigebat
cum his verbis, Iste est panis arumne quam comederunt majores
nostri in terra Algypti ; quisquis esurit, accedat et paschalizet.
Primam benedictionem dans Servator noster non mutavit, neque
gatio erat cur mutaret. Eam itaque prolatam innuunt evangeliste
eum dicunt, accepisse panem et benedixisse. Instituturus autem
Corporis sui Sacramentum posteriora verba non retinuit, sed pro 115

" [οἱ δὲ ἐνστάσης ἑορτῆς, Πάσχα κα- 7Opoifov.—Joseph. Bell. Jud., lib. vi.
λεῖται, καθ᾽ ἣν θύουσι μὲν ἀπὸ ἑννάτης cap. 9. § 3. Op. tom. ii. p. 599.}
ὥρας μέχρι ἐνδεκάτης, ὥσπερ δὲ φρατρία k [There is a word here which is now
περὶ ἑκάστην γίγνεται θυσίαν, οὐκ ἔλασ- illegible; in Nichols, the words were
σον ἀνδρῶν δέκα, μόνον yap οὐκ ἔξεστι translated, ‘‘ instead of delicate meats.” ]
δαίνυσθαι, πολλοὶ δὲ καὶ σὺν εἴκοσιν -

Ζ Ὁ

3.140 _ NOTES ON THE BOOK OF COMMON PRAYER.

Srconn dixit, Accipile, edite, hoe est Corpus Meum.

Deinde idem pater-
SERIES,

JSamilias poculum accipiebat, hac benedictione usus, Benedictus es
Domine, qui fructum vitis creasti, et degustatum provimo tradebat,
Idem
Jecit Salvator, sed pro ratione institutt Sui, adjecit ; Hie est San-
guis Meus, §c. His omnibus absolutis Psalmus exi. cum aliquot
sequentibus cantatur, quem solennem hymnum, hodie Judai mag-
num Halleluia vocant.

et secundo donec per totum contubernium circumferretur.

Ita etiam Salvator et discipuli ; Et cum
cecinissent hymnum, abierunt in montem Olivarwm.
nostro in Cena sua suprema ... intelliguntur'. C.
Took bread. . . took the eup.| At these words the priest was
appointed, by the first liturgy set forth in the second year of
king Edw. VI., to take the bread and cup into his hands™
(which is still observed among us); but he was not appointed
to make any elevation of them, as the new Roman Catholics
do at their mass; where the priest saying Hoc est Corpus
Meum, suddenly lifts up the wafer over his head, and after-
wards the chalice, that the people may all fall down upon
their knees, and worship them ; which rite neither we, nor any
of the reformed or Protestant Churches observe, but (in re-
gard of the peril of idolatry) have wholly omitted". Besides,
it is but a novelty as the Roman priests now use it, for in
the ancient fathers we do not read of any such custom; and_
when afterwards this rite of elevation came into the Church,
it was not a lifting up of the bread and wine (as soon as they
were sacramentally hallowed) over the priest’s head; nor
were the people then appointed to fall down and adore them,
as the very Body and Blood of Christ held up between the
priest’s fingers, and set down again upon the table, which is
more than any priest of them all can do: but this only was
the order or custom of the Church ; after the elements were
consecrated, the priest and the deacon together held them in
their hands, and shewed them to the people, whom at the —
same time they admonished and invited to approach, and—

.. . Domino

CRRAE AI

1 [There are several words illegible

priest shall take the cup into his hands.” _
here: in Nichols the passage is trans-

Rubric in the margin of the prayer of —

lated; ‘‘ Now by what has been said,
those things which were done by our
Saviour in His last Supper, may better
be understood.” }

m (‘Here the priest must take the
bread into his hands.” ‘Here the

consecration, Book of Common Prayer,
1549. These were omitted in the second
book, and not restored till 1662. }

" [See Calixtus, ubi supra, §§ Ixxxiv.,
Ixxxv. The whole of the latter part
of this note is taken from him. }

ΟΝ THE OFFICE OF THE HOLY COMMUNION. 9141

communicate thereof, saying to them, προσέλθετε. Sancta
sanctis, siquis dignus sit, accedat et participet?. (In the order
of Sarum, heretofore used in the Church of England, the
priest is appointed only to elevate the consecrated elements,
usque ad frontem, ut a populo vidert possint, no mention of the
people’s adoring is at that time made4.) And other elevation
and ostension than this they had none. Nicol. Cabasil. in
Exposit. Liturgia, cap. 36". Sacerdos vivifico pane accepto et
ostenso, ei qui digne ipsius participes futuri sunt, vocat, Sancta (in-
quit) sanctis, propemodum dicens, Ecce panis vite quem videtis
(quod de ipso Corpore Christi natural dict non potest) accurrite
ergo, siquis est sanctus ; and cap. 398, Ostensis sanctis, vocat illos
qui participare voluerint. Which order and custom in effect
is by us still observed. Probably this manner of elevating
and shewing the consecrated elements to the people, was at
first introduced to signify and excite the elevation of their
minds, as at the Surswm Corda we call upon the people to hft
up their hearts, and their answer is, “ We lift them up unto
the Lord.” Which the Greek Church called ἀναφορὰ, (Ana-
stasius, Serm. de Synavit,) that is, the elevation. Afterwards,
in the Latin Church, they would have it to signify the ele-
vation of Christ upon the cross. Rabanus Maurus, lib. 1. de
Inst. Cleric." Elevatio sacerdotis et diaconi Corporis et Sanguinis
Christi (in sacramento) elevationem jus ad erucem insinuat, pro
Et Ivo Carnot., ep. 233*. Cum Panis et
Calix adhibito diacono, elevatur, exaltatio Corporis Christi in

tutius mundi salute.

ο [ἀνοίγουσι τὴν θύραν τοῦ ἁγίου βή- thomag. 1506, and Paris, 1556. ]

ματος. καὶ ὃ διάκονος προσκυνήσας ἅπαξ
λαμβάνει τὸ ἅγιον ποτήριον μετὰ εὐλα-
βείας, καὶ ἔρχεται εἰς τὴν θύραν, καὶ
ὑψῶν τὸ ἅγιον ποτήριον δείκνυσιν αὐτὸ
τῷ λαῷ, λέγων: Μετὰ φόβου Θεοῦ καὶ
πίστεως προσέλθετε.---. Chrys. Lit.,
ap. Goar, Rit. Grecorum, p. 82.

P [The words which follow in paren-
theses are in the original a marginal
note on the words ‘‘ This only was the
order,’ &c. }

4 [Post hee verba inclinet se sacer-
dos ad hostiam, et postea elevet eam
supra frontem: ut possit a populo vi-
deri: et revereuter illam reponat...-
Hie elevet calicem usque ad pectus
vel ultra caput, &c.—Rubries after the
words of consecration of the bread and
cup respectively. Missale Sarisb. Ro-

τ [τὸν ζωοποίον ἄρτον λαβὼν, καὶ ava-,
δείξας, τοὺς ἀξίους αὐτοῦ μετέχοντας,
εἰς τὴν μετουσίαν καλεῖ. τὰ ἅγια, φησὶ,
τοῖς ἁγίοις. μόνον οὐ λέγων. ἰδοὺ ὁ τῆς
ζωῆς ἄρτος ὃν ὁρᾶτε. οὐκοῦν δράμετε
μεταληψόμενοι, ἀλλ᾽ οὐ πάντες, ἀλλ᾽ εἴ
τις &ytos.—Nicolai Cabasile Liturgiz
Expositio, c. 39. ap. Bibl. Patr. Auct.,
tom. ii. p. 247, A, B. Paris. 1624: |

5 [δείξας τὰ ἅγια, καλεῖ τοὺς μετα-
σχεῖν βουλομένου“.---[ἃ. ibid., c. 39.
p. 250, B.]

t [See above, p. 330, note c. |

« [Rabanus Maurus de Institutione
Clericorum, lib. i. Append. de Missa,
Op. tom. vi. p. 14, C.]

x {Ivo Carnotensis, Epist. 231. Op..
pars alt. p. 98. Paris. 1647.]

SECOND
SERIEs.

ΞΈΘΟΝΡ

SERIES.

542 NOTES ON THE BOOK OF COMMON PRAYER.

eruce commemoratur. In all which, there is not a word
tending to the people’s adoration of that bread, and that
cup, this being a late device of the new Roman Catholics,
after they had brought in their novelty of transubstan-
tiation.

When He had given thanks.) Nobis hoc ipso exemplum pra-
Lens, imo injungens per verba sequentia (Hoc facite) ut nos idem
agamus. ἙΕὐχαριστήσας autem hic est εὐλογήσας, Benedicens fre-
git panem, Sec. formulam quidem non prastitit certam, sed Ipse eam
que tempori et rebus prasentibus congrueret, adhibuit. Leclesie
vero permisit, ut verbis uteretur quibus tanta rei dignitatem, bene-
Jiciorumque magnitudinem, et devotionem populi, quam commodis-
sime fiert poterat, exprimeret. Atque hine diversarum gentium et
Keclesiarum alia atque alie liturgiarum formule, quas cum alibi,
tum serto BB. PP. tomo Paris*. Gr. edit. videre est.

Ile brake it.| Ad hee verba dividitur panis. Que divisio
Eucharistie Latinis et Graecis communis fuit ; cum hoc tamen dis-
erimine, quod Latini divisionem facerent fractione, Graci sectione.
Brat enim Grecis in hune usum lanceola, ac preter sectionem in
modum crucis, adhibebant punctionem in latere dextro. Cabasil.
Liturg., cap. 85.

Likewise after supper, §c.| Cum queritur quare Sanguis di-
visim a Corpore consecratur, dic, quod ratio potest sumi ex usu ad
quem sacramentum ordinatum est; quia manducatio ex cibo et
potu consistit. Alia ratio potest sumi ex eo quod per Sacramen-
tum representatur ; quia in Passione Sanguis Christi a Corpore
divisus fuit. Linw. in gloss. simul. De Sum. Trin, ο. Altiss.®

Voluit Dominus Corpus et Sanguinem suum eo modo sumi, quin
panem quoque et vinum, cum quibus exhibentur, eo modo tractart,
qui ad passionem animis fidelium imprimendam esset idoneus.
Nempe voluit Sanguinem seorsim, et tanquam a Corpore separatum
accipi, et voluit benedictum panem, qui κοινωνία est Corporis,
Srangi, et vinum calict infusum effundi, ut ita et passio et mors, ac
Corporis cruciatus et Sanguinis effusio representarentur, et non

Υ [This note is from Calixtus, ubi a [μετὰ δὲ τοῦτο, Kal ὧς ἐπὶ τὰ δεξιὰ
supra, ὃ xxix. } μέρη κεντεῖ τὸν ἄρτον, Thy πληγὴν τῆς
2 [That is in the sixth volume of πλευρᾶς ἐκείνης διηγούμενος, τῇ τοῦ
the Bibliotheca Patrum de la Bigne, ἄρτου mAnyf.—Nicolaus Cabasilas, ubi
Paris. ed. 2. 1589; but for the Greek, τς c. 8. p. 209, E.]
see the Auctarium, 1624, tom. ii., where {Lyndwood, Prov. Angl., lib, i.
the Greek liturgies are printed. ] tit. i. 6. 2. p. 8, note 1.]

ON THE OFFICE OF THE HOLY COMMUNION. 343

modo menti, sed ipsis quoque oculis per hujusmodi signa et actiones
efficaciter ingenerentur®.

Do this in remembrance of Me... Drink this in remembrance of
Me.| That is, of Christ put to death and sacrificed for us
upon the cross, which is the sacrifice that He truly and per-
fectly once made, and whereof we only make a commemo-
ration, or a representation, fofies quoties, as often as we cele-
brate this His sacrament, and observe the precept which He
gave us about it.

Quantum igitur abest4, ut fractio panis, aut effusio vini, aut
ipsa etiam mystica sumptio Corporis et Sanguinis Domini, sit verus
cruciatus, aut vera mors Domini, et separatio anime a Corpore
Dominico, tantum abest quoque ut Sacrificium Eucharistia sit vert,
proprii, et stricti nominis sacrificium, et non potius istud ab illo,
ut imago a prototypo, non nisi extrinsece denominetur. Contra
solo vero sacrificio pro nobis Christi Sanguis effusus est, ut recte
ait Aug., Lib. contra Adv. Leg. et Proph., cap. 18°. Hujus
autem sacrifici Caro et Sanguis (ut idem Aug., lib. xx. contra
Faust., cap. 22°.) ante adventum Christi per victimas similitudi-
num promittebatur,... in passione Christi per ipsam veritatem
reddebatur, post adventum Christi per sacramentum memoria cele-
bratur ; et cap. 188%. Unde jam Christiani peracti ejusdem sacri-
ficit memoriam celebrant sacrosancta oblatione, precibus. videlicet
(et representatione) fiert solita, et participatione Corporis et San-
guinis Christi, sine qua nunquam eo tempore Eucharistia celebra-
batur. Et Lib. Quest. 83. Quest. 62". Holocausti suv ima-
ginem ad memoriam passionis Sue in Ecclesia celebrandam dedit.
Nempe ut in Sententiis per Prosperum' collectis etiam citant Lan-
Jrancus*, Algerus’ et Gratianus™: Dum frangitur hostia, dum

© [Calixtus, ibid., § iii.]

4 [This note is from Calixtus, ibid.,
δ 1. :
rs. Aug. Cont. Adver. Legis et
Proph., lib. i. ¢ap. 18. ὃ 37. Op. tom.
viii. col. 568, B.]

ἢ (Idem, Cont. Faustum, 110. xx.
cap. 21. Ibid., col. 348, C, D.]

8 [Idem, ibid., cap. xviii. col. 345,
ἜΣ
ἱ (Idem. Lib. de Quest., 88. Quest.
61. § 2. Op. tom. vi. col. 35, 1..]

i [The work referred to is Prosperi
Aquitani, Sententiz ex Augustino de-
libate ; see Prosperi Op. p. 543. ed.
Paris. 1711; and S. Aug. Op. tom. x.

Append., p. 163; but these words do
not occur there. }

k [Lanfraneus, Liber de Corpore et
Sanguine Domini, cap. xii. Op-p. 240,
C. ed. Paris. 1648. The words appear
to be Lanfrane’s own. They are not
given by him as a citation. ]

1 [ Algerus, de Sacramento Corporis
et Sanguinis Domini, lib. i. ο. 19. ap.
Bibl. Patr. Max., tom. xxi. p. 271, col.i.
B. Here we find the words, Augustin.
in libro sententiarum Prosperi, in the
text before this citation; hence they are
so given in Gratian’s Decretum, &c. ]

m [Decretum, pars iii, De Consecr,
dist. 2. ο, 37.]

SECOND
SERIES.

944 NOTES ON THE BOOK OF COMMON PRAYER.

ecoan Singuis de calice in ora fidelium funditur, quid aliud quam Domi-
—— nici Corporis in cruce immolati, ejusque Sanguinis de latere effusio
designatur? Sequitur apud Algerum", Ergo etiam ipse Corpus
Suum fregit, et tradidit, ut signaretur, quod sponte sua in passione
id faceret pro nobis ; quod etiam in altari vice sua imitantur sacer-
dotes, ut idem repraesentent. lib. i. cap. 19. Hine S. Aug. ad
Bonif., ep. 23°. Nonne semel Christus immolatus est in semetipso,
ef tamen in sacramento omni die immolatur, Nee mentitur qui sie
dicit, si enim Sucranenta quanidam similitudinem earum rerum
quarum sunt Sacramenta, non haberent, omnino Sacramenta non
essent.
Hoe facite in commemorationem Mei?.| Que verba explicans
S. Paul. 1 Cor. xi. 26. Quotiescunque (inquit) panem hune ede-
ritis et poculum hoe biberitis, mortem Domini annunciatis usque
quo venerit. Nempe ipsa mors Domini verum est illud sacri-
Jicium in cruce semel oblatum: in Eucharistia est ejusdem mor-
tis atque adeo sacrificii memrratio. Recte igitur appellatur Bucha-
ristia a nobis oblata, sacrificium eucharisticum, et mortis Christi
menorativum, sive sacrificit Dominici reprasentativum. C.

[Rubric after the Prayer of Consecration. |

And after, (deliver it) to the perpler.} Chrys. Hom. 18. in
poster, ad Corinth. docet, uti preces, ita quoque sumptionem myste-
riorum populo cum sacerdote communes esse (coutra solitarias papis-
tarum missas, ubi sacerdos tantum mysteria sumit) Est (inquit) ubi
nihil differt sacerdos a subdito populo, ut quando fruendum est tre-
mendis mysteriis ; similiter enim omnes, ut illa percipiemus, digni

habemur.

» { Algerus, ubi supra. ]

°[S. Aug. Epist. 98. (ol. 23.) ad
Bonifacium, ὃ 9. Op. tom. ii. col. 267, E.
S. Augustine’s words are: Et tamen in
Sacramento non solum per omnes Pas-
chez solemnitates sed omni die populis
immolatur, nec utique mentitur qui in-
terrogatus eum responderit immolari,
&c.}

» [This note is from Calixtus, ibid.,
but with considerable additions and mo-
difications by Cosin. Calixtus’ words,
after the quotation from S. Paul, are:
Nempe mors Domini verum est sacri-
ficium. In Eucharistia est memoratio
mortis, atque adeo sacrificii Domini.
Nihil igitur obstat quin Eucharistia ha-

Non sicut in veteri lege, partem quidem comedebat sa-

beatur et appelletur sacrificium memo-
rativum. Memoratur autem et suo quo-
dam modo representatur mors Domini,
&c.}

4 [From Calixtus, ibid., ὃ xxxiv.}

τ [ἔστι δὲ ὅπου οὐδὲ διέστηκεν 6
ἱερεὺς τοῦ ἀρχομένου" οἷον ὕταν ἀπολαύ-
εἰν δέῃ τῶν φρικτῶν μυστηρίων. ὁμοίως
γὰρ πάντες ἀξιούμεθα τῶν αὐτῶν, ob
καθάπερ ἐπὶ τῆς παλαιᾶς, τὰ μὲν ὁ ἱερεύς
ἤσθιε τὰ δὲ ὁ ἀρχόμενος" καὶ θέμις οὐκ
ἦν τῷ λαῷ μετέχειν ὧν μετεῖχεν ὃ ἱερεύς.
ἄλλ᾽ οὐ νῦν" ἀλλὰ πᾶσιν ἐν σῶμα πρό-
κειται, καὶ ποτήριον ἕν.---8. Chrysost.
in 2 Ep. ad Corinth. cap. viii. § 2.
Hom. 18. Op. tom. x. p. 368, B.]

ON THE OFFICE OF THE HOLY COMMUNION. 345

cerdos, partem autem populus, et non licebat populum participem
esse eorum, quorum particeps erat sacerdos. Nunc autem non
sic: sed omnibus unum corpus proponitur, et poculum unum.

Kneeling.) Porriguntur iis’, qui sese ut digne acciperent,
prepararunt, tum benedictus Panis, tum benedictus Calix,
jueta Christi institutionem et mandatum. Ipsi autem interea
dum accipiunt in genua procumbentes Christum Dominum, qui
presens eis digne edentibus et bibentibus adest, suumque Corpus
manducandum, et Sanguinem bibendum exhibet, venerantur et
adorant; non quidem elementa in Sacramentum sanctificata,
que adoranda non sunt, sed ipsum Dominum et Deum nost rum
Jesum Christum.

True it is, that the Body and Blood of Christ are sacra-
mentally and really (not feignedly) present, when the blessed
Bread and Wine are taken by the faithful communicants ;

|( and as true is it also, that they are not present, but only

‘when the hallowed elements are so taken, as in another
work (the History of the Papal Transubstantiationt) I have
more at large declared.\ Therefore whosoever so receiveth
them, at that time when he receiveth them, rightly doth
he adore and reverence his Saviour there together with
the sacramental Bread and Cup, exhibiting His own Body
and Blood unto them. (Yet because that Body and Blood
is neither sensibly present( (nor otherwise at all present
but only to them that are duly prepared to receive them,
and in the very act of receiving them and the consecrated
elements together, to which they are sacramentally in that

act united) the adoration is then and there given to Christ ~

Himself, neither is nor ought to be directed to any ex-
ternal sensible object, such as are the blessed elements.
But our kneeling, and the outward gesture of humility and
reverence in our bodies, is ordained only to testify and ex-
press the inward reverence and devotion of our souls towards
our blessed Saviour, who vouchsafed to sacrifice Himself for
us upon the Cross, and now presenteth Himself to be united

indicates the date of this note. See the

5. [This Latin note is from Calixtus,
ibid., ὃ Ixxxv.]

τ (Historia papalis Transubstantia-
tionis &c., cap. iv. § 5. Cosin’s Works,
vol. iv. p.49. That work was written
in 1656, not printed till 1675. This

preface to volume iv. Cosin had first
written ‘‘qui tantum sumentibus adest,
et vera fide non destitutis;” this he
altered into ‘'quum communicantibus
tantum adsit.” See the treatise itself. |

SECOND

SERIES.

910 NOTES ON THE BOOK OF COMMON PRAYER,

Seconp sacramentally to us, that we may enjoy all the benefits of
_Seatts His mystical Passion, and be nourished with the spiritual
food of His blessed Body and Blood unto life eternal.

Take, and eat this in remembrance that Christ died for thee,

and feed on Him in thy heart by faith.) Servator enim ipse
in sui memoriam sive commemorationem se Sacramentum hoc
instituisse pronunciarat. Hoc facite (inguit) in Mei comme-
morationem. Que verba interpretans S. Paulus 1 Cor. xi. 26.
Quotiescunque (ait) panem hune ederitis, &c. mortem Domini
annunciabitis. Hine colligere est, in confirmationem fidei, per
quam in Christo vivimus institutam esse ; fieri enim non potest
quin fides crebrat seria mortis Domini, qua ipsa nilitur, com-
memoratione, nutriatur, augescat, et roboretur. Imprimis vero
quod talis hic Kjus mortis fiat commemoratio, in qua presens
Jideli cuivis sit ipsum illud corpus, quod pro nobis in mortem
traditum est, ipseque ille sanguis, qui pro nobis in ara crucis
effusus est. Quinimo non tantum presentia sunt et illud et
alle, sed nobiscum indistanter, intime, atque certissime esu
potuque conjunguntur. Est enim sancta cena actio a Christo
instiluta, in qua quando benedictus panis accipitur et come-
ditur, simul accipitur et comeditur a fidelibus verum Corpus
Christi et similiter de vino benedicto, et Sanguine Christi di-
cendum est, ut commemoratione mortis Hjus, promissio testa-
mentaria, et fides eam amplexa, confirmetur et obsignetur. Ὁ.

And the Minister that delivereth the Cup.| Qui debet esse
ex auro vel argento. De Consecr. Dist. 1. Et Calix™. Non
autem de ligno nec de vitro, nec de cupro, nec de aurichalcho.
De Cons. Dist.1. Vasa*. Sed nunquid sufficit Calix stanneus ὃ
Dic secundum canones quod sic saltem propter paupertatem,
sicut legitur in eadem Dist. c. Et Caliv¥. De hoc tamen repe-
ritur constitutio Richardi, interdicens ut episcopus benedicat
stanneum Calicem. Prov. Angl. de celebr. Miss. c. Precipimus*.
Sed illam intellige, secundum illum Canonem, Calix, viz. nisi

ἃ [Decret., pars iii. dist. i. c. 45. ap.
Corp. Jur. Can. tom. i. Ut ecalix Do-
mini cum patena, si non ex auro, om-
nino ex argento fiat; et infra; si quis
tamen tam pauper est, saltem vel stan-
neum calicem habeat. De ere aut
aurichaleo non fiat calix.. . . Nullus
autem in ligneo aut vitreo calice pre-
sumat missam cantare. ]

x [Ibid., c. 44.]

¥ (Ubi supra, note u. ]

z | Precipimus, ne consecretur Eu-
charistia nisi in calice de auro vel ar-
gento; et ne stanneum calicem epi-
scopus amodo benedicat, interdicimus.
—Prov. Angl., lib. iii. tit. 23. ¢. 6. a
constitution of Richard, abp. of Cant.,
A.D. 1171—1184.]

ΟΝ THE OFFICE OF THE HOLY COMMUNION. 347

propter paupertatem. Linw. in Gloss. x. in Calice; de Sum.
Prin. c.. altiss.®

Then shall the Priest say the Lord’s Prayer, 8. 7 Ad
| solam Orationem Dominica Apostolos consecrasse plures an-
notarunt. Post canonem institutum, quidam Orationem Do-
minicam omiserunt, quod redarguit δ. Gregorius, lib. vii. Ep.
63°, indignum ratus, ut precem, quam scholasticus composu-
erat, super oblationem diceremus, et ipsam traditionem, quam
Redemptor noster composuit, super Ejus Corpus et Sanguinem
non diceremus; presertim cum (ut ait 8. Hieronymus, 1]. iii.
contr. Pelag.°) ideo illam Christus docuerit, ut ea in sancta
celebratione quotidie uteremur.

Quam totam Sacramenti celebrationem, fere omnis Ecclesia
Dominica oratione concludit, et gratiarum actione. ὃ. Aug.
Epist. 594,

Grecis oratio Dominica ab omni populo, Latinis a solo
sacerdote dicitur. S. Greg.°

O Lord and Heavenly Father, &c.| The Prayer of Oblation,
which by the first ordering of this Book in the time of King
Edward VI. was appointed to be said before the distribution
of the Sacrament. And it would not have been amiss if
that order had continued so still.

This our sacrifice of praise and thanksgiving.| That is,
this sacrifice of our Eucharist‘. In which regard, as in divers
other besides, the Eucharist may by allusion, analogy, and
extrinsecal denomination, be fitly called a sacrifice, and the
Lord’s table an altar; the one relating to the other; though
neither of them can be strictly and properly so termed. It is
ce. 2, tur, et ad distribuendum comminuitur,

quam totam petitionem fere omnis Kc-
clesia Dominica oratione concludit....

δ᾽ (PRrovagAnolsmlibselstitep ls
p. 9. not. ce. ]
b [See above, p. 114, notes. S. Gre-

SERIES.

gory continues, Et valde mili incon-
veniens visum est ut precem quam
scholasticus composuerat, super obla-~
tionem diceretur &c.—Epist. lib. ix.
Ind, ii, Ep. 12. Op. tom, 11. col. 940,
D.)

© [See above, p. 114, note ὁ.

4 | Sed eligo in his verbis hoc intel-
ligere,.... ut precationes accipiamus
dictas, quas facimus in celebratione
Sacramentorum, antequam illud quod
est in Domini mensa incipiat benedici:
orationes cum benedicitur et sanctifica-

Quibus peractis et participato tanto
Sacramento, gratiarum actio cuncta
concludit.— S. Aug. Epist. 149. ad
Paullinum, (aliter Ep. 59.) cap. 2. § 16,
Op. tom. ii. col. 509, C, F.]

ὁ [Sed et Dominica oratio apud
Grzcos ab omni populo dicitur, apud
nos vero a solo sacerdote.—S. Greg.
M. ubi supr. col. 941, A. next after the
words cited in note b. ]

f [This note is derived from Calix-
tus, ibid., § xi, xili, xv. ]

SECOND

915 NOTES ON THE BOOK OF COMMON PRAYER,

eons the custom of Scripture to describe the service of God under
——— the New Testament, be it either internal or external, by the
terms that otherwise most properly belonged to the Old, as
immolation, offering, sacrifice, and altar. So the evangelical
prophet, Esay, foretelling the glory and amplitude of the
Christian Church, speaketh of God’s altar that shall be
there, upon which an acceptable offering shall be made, ch.
i. 4, &e. And the apostle, Rom. xv. 16: “I labour in the
Gospel, that the oblation of the Gentiles may be accepted,
being sanctified by the Holy Ghost.’ And Phil. ii. 17:
“The service and sacrifice of your faith.” And Heb. xiii. 10:
“We have an altar whereof they (the Jews) are not worthy
to eat.” And indeed, the Sacrament of the Eucharist carries
~.the name of a sacrifice, and the table whereon it is cele-
brated an altar of oblation, in a far higher sense than any
of their former services did, which were but the types and
figures of those services that are performed in recognition
and memory of Christ’s own sacrifice, once offered upon the
altar of His Cross. The prophecy of Malachy, concerning
the Church under the New Testament (“My name is great
among the Gentiles, and they shall offer,” or sacrifice, “unto
Me a pure oblation,” Mal. i. 10,) applied by the doctors of the
Roman Church to their proper sacrifice (as they call it) of
the mass, is interpreted and applied by the ancient fathers
sometimes in general to all the acts of our Christian religion,
and sometimes in particular to the Eucharist; that is, the
act of our praise and thanksgiving for the sacrifice of Christ
once made for us upon the Cross, (as here we use in the
Church of England.) §$. Hieronymus in hunc locum’; Ut
sciant carnalibus victimis spirituales successuras; et thu-
miama ; hoc est sanctorum preces Domino offerendas. Ter-
tullianus, 111. contra Marcion. cap. 22. In omni loco sacri-
fictum Mihi offertur, glorie scilicet relatio, et benedictio, et
laus, et hymni. Rursus iv. contr. eund. c. 1‘. Sacrificium
mundum, scilicet simplex oratio de conscientia pura. Et adv.
Judeos, cap. 5*. De spiriiualibus sacrificiis addit, dicens, et
tx omni loco sacrificia munda offerentur nomini Meo.

& [S. Hieron. Comment. in Malachi, i (Idem, ibid., lib. iv. cap. 1. p. 414,
cap. i. 11. Op. tom. vi. col. 952, A.] Α.]

© (Tertullian, adv. Marcionem, lib. K [Idem, adv. Judzos, cap. 5. p. 188,
111. cap. 22. Op. p. 410, D.] A.]

ON THE OFFICE OF THE HOLY COMMUNION. 949

(Quale vetus Ecclesia sacrificium, (et non aliud) agnovit.
Euseb. lib. 1.1 de Dem. Evang. sub finem™.
ttaque Deo summo sacrificium laudis :
venerabilem, et decoram victimam, sacrificamus novo modo
mundam hostiam. At sacrificium Deo spiritus contritus est.
Jamque adolemus propheticum illum suffitum, in omni loco
offerentes Ki odoratum fructum ; precibus videlicet Eum com-
pellantes: Iyitur et sacrificamus et adolemus ; alias quidem
memoriam magni illus sacrificii, secundum mysteria, que Ipse
tradidit, celebrantes, et gratias pro salute nostra per pios
hymnos et preces Deo agentes ; alias nosmetipsos totos Ei con-
secrantes, pontificique Verbo Kjus, corpore atque animo dedi-
caiis. S.Chrys., Hom. 17. in Ep. ad Hebr." Quid ergo nos ὃ
Nonne per singulos dies offerimus? Offerimus quidem, sed ad
recordationem mortis, &c. Theodoret, in cap. 8. Ep. ad Hebr.°
St Ille obtulit sacrificium, fecitque ut alia sacrificia non essent
necessaria, quare N. 7’. sacerdotes mysticam liturgiam sive
sacrificium offerunt 5 Sed clarum est tis, qui sunt in rebus
divinis eruditi, non aliud sacrificium offerre, sed unius illius et
saluiaris memoriam peragere. Hoc enim nobis precepit ipse
Dominus.)

The Church of England therefore herein followeth the holy
Scripture and the ancient fathers’. Gratiarum enim actiones
et preces piorum δ. Scriptura vocat sacrificia. Psal. 1.
Sacrifica, vel immela Deo laudem.. Uos. xiv. 8. Reddemus

Sacrificamus
sacrificamus divinam,

vitulos labiorum nostrorum.

1 [The Latin of this note seems de-
rived from Calixtus, ubi supra, §§ ciii.,
civ., cv. It is in the original a mar-
ginal addition. The rest should be read
continuously. ]

m [θύομεν δῆτα τοιγαροῦν τῷ ἐπὶ πάν-
των θεῷ θυσίαν αἰνέσεως" θύομεν τὸ ἔν-
θεον, καὶ σεμνὸν, καὶ ἱεροπρεπὲς θῦμα.
θύομεν καινῶς κατὰ τὴν καινὴν διαθήκην
τὴν καθαρὰν θυσίαν. θυσία γὰρ τῷ Θεῷ
πνεῦμα συντετριμμένον εἴρηται. καὶ δὴ
καὶ θυμιῶμεν τὸ προφητικὸν. θυμίαμα
«ον τοτὲ μὲν τὴν μνήμην τοῦ μεγάλου
Giucras κατὰ τὰ πρὸς αὐτοῦ Tapado-
θέντα μυστήρια ἐπιτελοῦντες, καὶ τὴν
ὑπὲρ σωτηρίας ἡμῶν εὐχαριστίαν BV εὐ-
σεβῶν ὕμνων τε καὶ εὐχῶν τῷ Θεῷ προ-
σκομίζοντες, τοτὲ δὲ σφᾶς αὐτοὺς ὕλῳ,
καθιεροῦντες αὐτῷ, καὶ τῷ γε ᾽Αρχιε-
pet αὐτοῦ Λόγῳ, αὐτῷ σώματι κα
ψυχῇ ἀνακείμενοι. ---- Kuseb. Pamph.

Heb. xi. 15.

Per Christum

Demonst. Evangel., lib. i.
Ρ. 40, A, B.]

n [rl οὖν ἡμεῖς ; Kal? ἑκάστην ἡμέραν
οὐ προσφέρομεν ; προσφέρομεν μὲν, ἀλλ᾽
ἀνάμνησιν ποιόυμενοι τοῦ θανάτου αὐτοῦ.
—S. Chrys. in Heb., cap. 10. Hom. 17.
§ 3. Op. tom, xii. p. 168, D.]

° [εἰ τοίνυν 6 κατὰ τάξιν Μελχισεδὲις
ἀρχιερεὺς τὴν θυσίαν προσήνεγκε, καὶ
θυσίας ἑτέρας ἀνενδεεῖς καθεστήκαμεν, τὶ
δήποτε τῆς καινῆς διαθήκης οἱ ἱερεῖς τὴν
μυστικὴν λειτουργίαν ἐπιτελοῦσιν; ἀλλὰ
δῆλον τοῖς τὰ θεῖα πεπαιδευμένοις, ὡς οὐκ
ἄλλην τινὰ θυσίαν προσφέρομεν, ἀλλὰ τῆς
μιᾶς ἐκείνης καὶ σωτηρίου τὴν μνήμην
ἐπιτελοῦμεν᾽ τοῦτο γὰρ ἡμῖν αὐτὸς ὁ
δεσπότης προσέταξεν .---᾿} heodoret. Com-
ment. in Ep. ad Hebr. viii. 4. Cp. tom.
ili. p. 431, B.]

P [What follows is from Calixtus,
ibid. § xxviil., xxix. ]

cap. 10.

SECOND
SERIES.

350 NOTES ON THE BOOK OF COMMON PRAYER.

‘Seconn assidue offeramus sacrificium laudis, i. e. fructum labiorum’
Ἐς confitentium nomini. 1775. Apoc. ν. 8. Suffitus sunt preces
sanctorum. Item, viii. ὃ, Dati sunt angelo suffitus multi,
ut offerret cum precibus sanctorum omnium super altare au-
reum, quod est ante thronum, Ps. exl. ὦ, Dirigatur oratio
mea sicut incensum, &c. Hine de Ecclesia Christiana loquitur
S. Greg. Nyssenus, Libro de vita Mosis, ἐν ταύτῃ τῇ σκηνῇ
(inquit) θυσία τῆς αἰνέσεως, δὲ. In hoc tabernaculo et laudis
viclima, et suffitus precum offerri semper conspicitur. Et
S. Aug. lib. i. contra Adv. Leg. et Proph., cap.18". Quod est
sucratius laudis sacrificium, quam in actione gratiarum. Quod
tamen fideles in Ecclesia sacrificio faciunt ὃ
That by the merits and death of, &c.| Insigne admodum
Sacrificit genus’. Nam Deum Patrem per Christum, Christi
mortem et meritum obtestari et precari, nihil est aliud quam
Deo Patri Christum, Christique mortem et meritum offerre.
In celebratione igitur Sacramenti Eucharistie Deo Patri
Filius suus, Filiique mors, que verissimum est sacrificium
(a nobis representatur, et per eandem representationem sive
commemorationem, et obtestationem) offertur, et quidem, ut
ex tis que infra dicentur constat, pro vivis et pro defunctis,
(id est, pro universa Ecclesia.) Sicut enim Christus ipse quando
in caelis comparet in conspectu Dei pro nobis (Heb. ix. 24;
Rom. vil. 34) semetipsum suamque mortem Deo sistit et
offert, ita etiam in terris Ecclesia, que corpus Ejus est, quando
per Ipsum et mortem Ejus Deum deprecatur ibidem Ipsum, Ejus-
que mortem, atque adeo sacrificium in cruce peractam repre-
sentat, et Deo offert. Nemo autem adeo cecutit aut lippit, ut
non videat inter ‘ offerri’ proprium, quod per mortem in cruce
semel peractum fuit, et inter ‘offerri’ improprium, quod nunc
fiat in celis, per illam quam diximus comparationem, sive in
terris per preces, et representationem aut obtestationem et
commemorationem peragitur, meram (vocis) homonymiam (on
re vero magnam differentiam) intercedere.

4 [ἐν ταύτῃ τῇ σκηνῇ καὶ θυσίᾳ τῆς gratie, quam pro ipsius gratia per

αἰνέσεως καὶ θυμίαμα τῆς προσευχῆς ἐν
τῷ ὀρθρῷ καὶ τῇ ἑσπέρᾳ ἐνεργουμένη. διὰ
παντὸς καθορᾶται.---8, Greg. Nyssen.
de vita Mosis. Op. tom. i. p. 226, D.]

* [Quod est sacratius laudis sa-
crificium quam in actione gratiarum.
Et unde majores agende sunt Deo

Jesum Christum Dominum nostrum,
quod totum fideles in Ecclesie sacri-
ficio sciant.—S. Aug. cont. Adver. Leg.
et Proph., lib. i. cap, 18. § 37. Op. tom.
vill. col. 568, E. ]

5 [This note is from Calixtus, ibid.
§ xlvi.; the words in parentheses are

ΟΝ THE OFFICE OF THE HOLY COMMUNION. 351

Si attendat quist formalem sacrificii rationem in hoc posi-
tam, ut res animata, que Deo offeratur, destruatur, non est
proprie sed improprie tantum et per extrinsecam denomina-
tionem dictum sacrificium. Apparet ergo quomodo dici possit
sacrificium, quomodo non possit. Quod observandum est.

Si enim" sacrificium proprie et formaliter accipimus, sive
pro actione sacrificandi (ut hodie sumitur a sacrificis Roma-
nensibus) tum sane etiamsi victima per commemorationem et
representationem sit eadem numero cum illa que oblata est in
cruce, actio tamen ipsa sive oblatio qua nunc a nobis fit in
cclesia, cum oblatione et immolatione que in cruce peracta
fuit, nec specie, nec genere convenit. Neque enim datur forma
vel ratio oblationis que de ista, et de illa univoce predicart
possit... . Nempe in cruce facta est oblatio per vera ret vive
destructionem et mortem, absque qua sacrificium proprie dic-
tum nullum esse potest ; in Eucharistia vero nostra fit oblatio
per preces, consecrationem et representationem, que proprie
sacrificium non est. Nihil autem obdstat, quin Eucharistia
habeatur et appelletur sacrificium proprii sacrificit et mortis
Christi memorativum. Quod et Ipse nos docuit Dominus
quando dixit, Hoc facite in Mei commemorationem. C.

That we and all Thy whole Church may obtain remission of
our sins, and all other benefits of His Passion.| Where by ‘all
the whole Church,’ is to be understood, as well those that have
been heretofore, and those that shall be hereafter, as those
that are now the present members of it. (And hereupon my
Lord of Winchester, Bp. Andrewes*, grounded his answer to
Cardinal Perron, when he said, “ We have and offer this
sacrifice both for the living and the dead, as well for them
that are absent, as those that be present ; or words to this
purpose, for I have not the book now by me.) And by ‘all
other benefits of His Passion,’ is intended no less the victory
that we shall all have over death and sin at the last day, that
is, the resurrection of our bodies from the grave, and the

added by Cosin, who has also altered marginal addition. See Bp. Andrewes’

Missa into celebratione Sacramenti. ]

‘ (This paragraph is from Calixtus,
ibid. ὃ xcii. |

u [The rest of this note is from
Calixtus, ibid. § xlix. 1.]

x (The words in parentheses are a

Answer to Cardinal Perron, Minor Eng-
lish Works, p. 20. His words are;
“The Sacrifice of Christ's death is
available for present, absent, living,
dead, (yea, for them that are yet un-
born).”

SECOND

SERIES.

Seconn public acquittal which will then be given us from all our sins,
πο, (when Christ shall pronounce Tis final sentence, and say,
“Come ye blessed,” &e.) than the remission of sins past to
be now given us. So that the virtue of this sacrifice (which
is here in this prayer of oblation commemorated and repre-
sented) doth not only extend itself to the living, and those
that are present, but likewise to them that are absent, and
them that be already departed, or shall in time to come live
and die in the faith of Christ. Qua re observata’ locutiones
nonnulle veterum de sacrificio et oblatione Ecclesie pro vivis
et mortuis, que alioquin difficiles forte primo intuitu apparere
possint, facile explicantur. Nihil enim minus cogitabant illi,
quam opus operatum Misse Pontificie, et sacrificitum proprie
dictum, quod se hodie offerre (toties quoties) sacerdotes Romant
non Reformati, contendunt et gloriantur, sed frustra. Nos —
autem cum antiqus patribus dicimus, et docemus, in sacra-
mento Cene Dominice nihil aliud veteribus fuisse oblationem
pro vivis et mortuis, quam pro tis per Christum, Christique
Passionem et mortem a sacerdote sive presbytero ad sacram
mensam consistente Deum orare. A traditione iyitur anti- —
quitatis, et consuetudine universalis Ecclesie in hae re nos
non recedimus. C.
And here we offer and present unto Thee, O Lord, ourselves.|
Ut fiat quod jubet apostolus, Rom. xii. 1; Sistite corpora
vestra hostiam vivam, sanctam, placentem Deo. (Vide Notata

352 NOTES ON THE BOOK OF COMMON PRAYER.
|
|
|
1
|
!

in Epist. 1. Dominic. post Epiphan. ad lit.*) Qua de re pro-
nunciat δ. Augustinus de Civ. Dei, cap. 6%; Quod etiam
Sacramento altaris fidelibus noto frequentat Ecclesia, ubi Ei
(Christo) demonstratur, quod in ea oblatione quam offert, ipsa
offeratur. Et cap. 19”; Sacrificantes non alteri, quam illi
visibile sacrificium, cujus in cordibus nostris invisibile sacri
ficium, nos ipsi esse debemus. Et cap. 20°; Christus est
sacerdos, Ipse offerens, et Ipse oblatio. Cujus ret Sacramentum
quotidianum esse voluit Ecclesie sacrificium, que cum Ipsius
capitis corpus sit, seipsam per Ipsum discit offerre.

1
|

y [This is from Calixtus, ibid. 6 [Idem, ibid., cap. 19. col. 255, D. |
§ Ixxii.] The words of S. Augustine are; Ita
2. [See above, p. 255. These words _ sacrificantes non alteri visibile sacrifi-
are added in the margin. ] cium offerendum esse noverimus quam

a [(S. Aug. de Civitate Dei, lib. χ. illi, cujus &c. ]
cap. 6, Op. tom. vii. col. 243, F.] © (Idem., ibid., cap. 20. col. 256, B.]

ON THE OFFICE OF THE HOLY COMMUNION, 353

Agamus ergo Ei qui crucifixus est pro nobis juges gratias, et
id non modo verbis nostris, verum etiam operibus ipsis pre-
cipue impleamus. Propterea et tremenda et salutaria illa
mysteria, que in omni Ecclesie extu celebrantur, Eucha-
ristia sive gratiarum actio nuncupatur, S.Chrys., Hom. 26,
in 8. Mat.°

In the time of Ivo, bishop of Chartres, there was no other
interpretation made of the Roman Canon (as they called it)
in the Mass or Liturgy of the Latin Church, than what we
make here, and practise in ours.

Adscribam' que huc faciunt illius verba, e Tract. de conve-
nientia veteris et novi sacrificuis. ‘ Unde et memores, Domine,
nos Tui servi Passionis Tui Filii, Resurrectionis et Ascensionis,
offerimus majestati Tue, id est oblatam commemoramus, per
hec dona Tua visibilia, hostiam puram, id est sine fermento
malitie, sanctam, id est Tibi consecratam, immaculatam, id est
talem qualem significabant animalia, que immolanda sine ma-
cula querebantur. Et hanc veri sacrificii commemorationem
postulat sacerdos ita Deo Patri fore acceptam, sicut accepta
fuerunt munera Abel, Abrahe et Melchisedec.”

And herein, in a spiritual sense, though not in regard of
public offices in the Church, we are all priests, the whole
assembly of the people, as well as the chief minister himself.
1 Pet. ii. 9, “Ye are a royal priesthood;” Rev. 1. 6, “and
hath made us priests unto God.’ Hx Chrysostomo etiam
hac de re nonnulla audire opere erit pretium. Homil. 18. in
poster. ad Corinth.» docet uti sumptionem mysteriorum, ita
quoque preces et gratiarum actiones populo cum sacerdote
communes esse. List (inquit) ubi nihil differt sacerdos a sub-
dito, ut quando fruendum est tremendis mysteriis ; similiter

enim omnes &c. ut supra ad

© [διὰ δὴ τοῦτο καὶ τὰ φρικώδη μυ-
στήρια, καὶ πολλῆς γέμοντα σωτηρίας"
τὰ καθ᾽ ἑκάστην λέγω τελούμενα σύνα-
ξιν᾽ εὐχαριστία καλεῖται.---8. Chrysost.
in Matt. viii. Hom. 25. (al. 26.) § 3.
Op. tom. vii. p. 310, D.]

£ [This paragraph, except the open-
ing words, is from Calixtus, ibid., § eviii.
It was added in the margin. |

& [Ivo Carnotensis, Serm. v. De
convenientia veteris et novi Sacri-
ficii, Op. pars ii, Ὁ. 281, ed. Par.
1647. ]

h [S. Chrysost. in Ep. ad Corinth.,

COSIN,

lit.i. . . Quin et in precibus

cap. 8. Hom. 18. § 2. Op. tom. x.
p. 368, C. See the words quoted above,
p. 344. This paragraph is from Ca-
lixtus, ibid., § xxxiv. ]

i [This refers to p. 344, where the
words were cited; the annotations in
the MS. are distinguished by letters,
one of which is indicated here; the
passage continues thus in the Greek:
καὶ ἐν ταῖς εὐχαῖς δὲ πολὺ τὸν λαὸν
ἴδοι τις ἂν συνεισφέροντα. καὶ yap
ὑπὲρ τῶν ἐνεργουμένων, ὑπὲρ τῶν ἐν
μετανοίᾳ, κοιναὶ καὶ παρὰ τοῦ ἱερέως καὶ
παρ᾽ αὐτῶν γίνονται αἱ εὐχαί" καὶ πάν-

Aa

SECOND

SERIES.

854 NOTES ON THE BOOK OF COMMON PRAYER.

|
Seconn videat quis populum multum simul offerre. Communes enim
SERIES: »reces a sacerdote, et ab illis fiunt; et omnes unam dicunt
orationem, orationem misericordia plenam.
Sed quamvis* omnes qui presentes sunt, eo modo offerant, |
quo et precantur, viri et feemine, et universus fidelis populus ;
nihilominus precipua et peculiari quadam ratione videri pote-

rat offerre nomine omnium ὁ προεστὼς, qui sacre mense ad-
staret, et verbis preiret},

To offer unto Thee any sacrifice.) Hujus sacramenti cele-
brationem ob varias rationes sacrificium appellari posse, et ab
antiqua Ecclesia appellatam esse agnoscimus ; negamus tamen,
aliquam ex omnibus esse, propter quam verum et proprie dic-
tum sacrificium censeri possit aut debeat. Verum autem sacri-
ficium quando dicimus, formalem sacrificii rationem attendi-
mus, non finalem. Nempe finis est cultum et obsequium Deo
prestare, sive agere quod Deus approbet, et gratum habeat.
Hujusmodi enim opus quodcunque fuerit ab Augustino verum
sacrificium appellatur. Ita, X. de C.D. cap. v.™ misericordiam
verum sacrificium et Deo gratum cum apostolo vocat, et cap. vi.”
Omne opus quod agitur ut sancta societate inhereamus Deo,
verum sacrificium est. }

Ita veteribus® et nobis nunc celebratio hujus sacramenti
sacrificium appellatur, imo ea, que modo exposita est, ratione
verum sacrificium. (1°) Quod sit ritus sensibilis supplens locum
sensibilium V. T. sacrificiorum. (2°) Quod quando celebratur,
offerri soleant que cedant in usum peragendi sacri, vel certe
ministrorum Ecclesie et pauperum, qualia ipsius scripture
phrasi victime Deo grate appellantur. (3°) Quod itidem
Deo agantur gratia et fundantur preces, sacrificiorum titulo in
Scriptura insignite. (49) Quod per has ipsas preces offeratur
Patri per commemorationem et representationem suus Filius
Ejusque passio, mors et meritum. ... (5°) Quod sit hac fine
factum, ut sancta societate inhereamus Deo, quemadmodum
locutum esse diximus S. Augustinum,

a
τες μίαν λέγουσιν εὐχὴν, εὐχὴν τὴν ἐλέου paulum ante commemoravi. Talibus —
‘y€uovoav.—ldem, ibid. ] enim sacrificiis placetur Deo.—S. Aug. ͵

* (This paragraph is from Calixtus, de Civitate Dei, lib, x. cap. 5. Op. tom. —
ibid., ὃ ]xxiii.] vil. col. 242, E.]

! [The passage which follows is from " (Idem, ibid., cap. 6. col. 242, F.]
Calixtus, ibid., § xci.] ° [This passage is from Calixtus,

™ [Porro autem misericordia verum ibid, § xcili. |
sacrificium est ; unde dictum est quod

δεν."

ON THE OFFICE OF THE HOLY COMMUNION. 355

Or this, We most heartily thank Thee.| 8S. Aug., Ep. 59.
Q.5”. Quibus peractis, et participato tanto Sacramento, Gra-
tiarum Actio cuncta concludit, quam (1 Tim. 11. 1) verbis
suis ultimam commendavit apostolus. —

Then shall be said or sung, Glory be to God on high.| In
ritibus celebrandi Paschatis, atque in institutione et cele-
bratione Cene Domini, hune morem observatum innuunt Evan-
geliste, cum dicunt, Et cum cecinissent hymnum, abierunt in
Montem Olivarum. Absoluto esu Paschatis, in more erat
apud Judeos cantare Ps. exi. et sequentes aliquot, quem solen-
nem hymnum hodie Magnum Halleluja vocant. Eos Servator,
nos Eum imitati sumus. .

In ordinario Sarum iste hymnus dicitur ad initium Misses.

Jesus Christ.| Hic additur*, Spiritus alme, orphanorum
Paraclete.

Son of the Father.| Hic additur, primogenite Marie V.
Matris.

Receive our prayer.| Hic additur, ad Marie gloriam.

Art holy.) Hic additur, Mariam sanctificans.

Art the Lord.| Hic, Mariam gubernans.

Thou only, O Christ.) Hic, Mariam coronans.

Then the priest, or bishop, if he be present, shall let them
depart with this blessing.| Episcopus benedicit, non bene-
dicitur, &c. presbyter benedicit, non benedicitur. Diaconus
non benedicit ; non dat benedictionem, sed accipit, δε. Author
Const. Apostol., lib. viii. c. 348, qui sive Clemens P. 1. futt,
sive quis alius, ipsis fuit apostolis coevus.

Shall let them depart with this blessing.| Peracta‘ com-
munione et gratiarum actione, subjungitur solennis benedictio,

per quam qui communicarunt, dimissi sunt. Veteres in Latina

p (S. Aug., Ep. 149. ad Paulinum,
(aliter 59, Cosin’s MS. has 5 only,)
eap. 2. ὃ 16. Op. tom. ii. col. 509, F. j

4 [Missale Sarisb., fol. exlii.]

τ {The additions here noted are found
in the Sarum Missal in rubric, and
appear to be intended to be read on
festivals and services of the Virgin. ]

5 [ἐπίσκοπος εὐλογεῖ οὐκ εὐλογεῖται"
ον πρεσβύτερος εὐλογεῖ οὐκ εὐλογεῖται,

εὐλογίας δέχεται παρὰ ἐπισκόπου καὶ
συμπρεσβυτέρου" διάκονος οὐκ εὐλογεῖ"
οὐ δίδωσιν εὐλογίαν: λαμβάνει δὲ παρὰ
ἐπισκόπου καὶ mpecButépov.——A postol.
Constit., lib. viii. cap. 28. apud Concilia,
tom. i. col. 494, B.]

t [What follows is from Calixtus,
ibid., §§ Ixxxvi., Ixxxvii., with slight
alterations. ]

Aaz2

SECOND
SERIES.

Seconp
SERIES.

356 NOTES ON THE BOOK OF COMMON PRAYER.

Ecclesia diverunt post datam benedictionem, Ite missa est, sive
Dimissa est populi congregatio. Greci autem dixerunt, "Ade-
σις, que itidem est Missio, sive Dimissio. Atque hinc factum,
ut ab hoc unico eoque ultimo actu totum illud Liturgie corpus
sive universum complexum sacrorum actuum in hac solenni
Sacramenti celebratione in Ecclesia peragi solitarum uno
nomine Missam appellarunt. Cujus misse verum etymon nos
in hac dimissione populi etiamnum in Ecclesiis nostris retine-
mus ; prisce scilicet et genuine misse, in qua non solum hymni
canantur, precationes fiant, scripture legantur, et explicentur,
panis vinumque benedicantur et consecrentur, sed etiam ad
manducandum et bibendum omnibus presentibus distribuantur.
Talem enim missam sive Sacramenti sui celebrationem Domi-
nus instituit, et usque ad suum reditum frequentari precepit,
non qualem hodie usurpant novi Romano-Catholici, in quo ple-
rumque nemo nisi sacerdos communicat ; populo autem semper
calix benedictionis substrahitur ; adeoque omnibus aliis sacer-
dotibus, qui presentes sunt et non celebrant sacrum. C.

Collects, &c. Assist us mercifully.] Ista Oratio habetur
in Ord. Sarum ad Missam pro iter agentibus*.

And if any of the bread and wine remain, &c.| Which is
to be understood of that bread and wine, that the church-
wardens provided, and carried into the vestry, not of that
which the priest consecrated for the Sacrament ; for of this,
if he be careful, as he ought to be, to consecrate no more
than will suffice to be distributed unto the communicants,
none will remain.

(Yet if for lack of care* they consecrate more than they dis-
tribute, why may not the curates have it to their own use,
as well as be given to children, (Concil. Matisc. c. 2¥.) or be
burnt in the fire (Isych. in Levitic.”) for though the bread and
Wine remain, yet the consecration, the Sacrament of the

ἃ [This is the Collect in the Offi-
cium Peregrinorum, Miss. Sarisb. Com-
mune, fol. xlvi, and the Missa pro
iter agentibus, ibid., fol. xlvii., but the
words are; Adesto Domine supplica-
tionibus nostris, et viam famulorum
tuorum N, et N. in salutis tue pro-
speritate dispone: ut inter omnes vie
et vite hujus varietates tuo semper

protegantur auxilio: per, &c. |] ;

x [This part of the note was written
after the former, and because that oc-
cupied the page, this is carried down
the margin; it appears to be a sort 0
quzre or ἀπορία in the way of dis
cussion. ]

y [See above, p. 132, note s. ]

* [See ibid., note q. ]

.

ON THE OFFICE OF THE HOLY COMMUNION. 357

Body and Blood of Christ, do not remain longer than the
holy action itself remains for which the bread and wine
were hallowed; and which being ended, return to their
former use again ?)

The curate shall have it to his own use.| It was the ancient
manner of the Church, to offer a good quantity of bread and
wine (every one of the people some) for the use as well of
the minister and priest, as for the poor, and the preparation
of the Sacrament.

And note, that every parishioner shall communicate at the
least three times a year, of which Easter to be one.

Every parishioner.| Hoc est, tam masculi quam femine
post adultam etatem. Linw. in gloss. y. Paschal, de Sum.
Trin. c. Aliiss.*

At the least.) Qui ob devotionem alio tempore commu-
nicare volunt, talibus non debet denegari Sacramentum, (dum
tamen sint dispositi ad illud sumendum) etiamsi ad furcas vel
patibulum quis duceretur, 26. q. 6. Siquis 13. q. 2. q. Sitwm.
Linw. whi supra”.

Three times in the year.| Scilicet Paschah tempore, in
Pentecoste, et Natali Domini. De Consecr. Dist. 2. Seculares.
Puto tamen neminem arctari per hance rubricam, nisi ad tem-
pus Paschale, modo duabus aliis vicibus infra annum com-
municet.

It was one of K. Canutus’s laws, made here in England
in a Convention at Oxford, ‘That every Christian should
thrice in the year receive the blessed Sacrament of the
Lord’s Supper.” Baker, 214.

a [ Paschali tempore: quo tam mas-
culi &c. tenentur Eucharistie Sacra-
mentum recipere nisi ad tempus de
consilio sui sacerdotis duxerint absti-
nendum. — Lyndwood, Proy. Angl.
Gloss. in lib. i. tit. i. c. 2. p. 8, not. q. ]

> (Ibid., not. ἢ. ad verb. alio, re-
ferring to the Decret. pars ii. caus. 26.
-quest. 6. c. 6; and caus. 13. quest. 2.
c. 380. ]

© [Ibid. This is the former part of
. the gloss quoted in the last note; it is
on the words, Paschalis tempore vel
alio: alio; se. &c. ... Domini nam et
his festis szculares tenentur commu-
_Mmieare, alias inter Catholicos non habe-
buntur, de conse. di. 2. 6. seeculares
(Decret. pars 111. dist. 2. c.19,) quod

de clericis secularibus satis posset con-
cedi. ..mam quoad laicos puto eos
non arctari nisi semel in anno, viz. in
Paschali tempore. ]

a ([Baker’s Chronicle, p. 16, which
says that these regulations were made
in a Convention at Oxford. The Canon
referred to seems to be this: Let every
Christian act for his own benefit, and
have an earnest concern for his Chris-
tianity, and prepare himself to go to
housel three times a year at least.—
King Cnute’s Laws Ecclesiastical (at
Winchester) sub ann, 1017. can. 19.
Johnson’s Canons, vol. i. p. 509, Anglo-
Cath. ed.; the same rule is given in
the Canons of Eanham, cire. 1009.
can. 20. ibid. p. 487.]

SECOND
SERIES.

SEconD

SERIFs.

358 NOTES ON THE BOOK OF COMMON PRAYER.

Of which Easter to be one.| Acerbissime mortis, quam pro
nobis auctor vite sustinuit, nunquam non meminisse oportet. Hoe
tamen anni tempus peculiariter memoriam tanti mysterii sibi vin-
dicat, quod et ab omni antiquitate, ipsaque adeo infantia Ecclesia
est observatum, et ratio ipsa ac natura rei postulat, ut quo tempore
opus redemptionis nostre peractum fuit, eodem in ejus considera-—
tionem non minus sedulis quam piis cogitationibus ineumbamus. C°

ON THE OFFICE OF HOLY BAPTISM.

Except he be regenerate, and born anew of water, and of the
Holy Ghost.| Hoe est, nisi baptizetur.

That they may be baptized with water.] Ceremonia hae (etiam
tempore Johannis Baptiste) neque nova plane fuit, et vocationi
gentium prelusit. Tradunt enim Hebrai inquilinos, qui nollent
jus civitatis Judaice adipisci, non necesse habuisse cireumeidi, sed
ablutos duntaxat fuisse, ut hoe modo ab idolorum cultu recedere se
ostenderent. Atque ita narrant multa hominum millia Davidis et
Solomonis temporibus abluta. Sed et nune qui ad Judaismum
veniunt, αὖ ipsis baptizantur. Sunt et qui scribunt temporibus
Messie tantam fore turbam conversorum, ut per lavacrum non per
curcumcisionem sint admittendi. Cum vero peregrini abluti et non
circumcisi solis legibus tenerentur, quas Deus toti hominum generi
dederat, intellectu facile est, ablutionem hanc fuisse inter vetera
instituta, orta, ut arbitror, post magnum diluvium in memoriam
purgati mundi. (ὐγοί.

By the baptism of Thy well-beloved Son Jesus Christ.) Cum
Christus perfectissima innocentie exemplar fuerit, ne in Ipso
quidem inanis erat ceremonia que innocentie@ propositum obsig-
nabat. Neque efficacius ostendi potuit quantus honos institutis a
Deo ritibus deberetur, quam si Christus Ipse usum eorum nobis ex-
emplo suo commendaret. Preterea Ipse per hane ceremoniam, quae
nos populo Dei inserit, eidem populo velut concorporatus est, cere
tosque suo exemplo fecit omnes, qui, ut oportet, baptizantur, aperta
ipsis regi@ culestis, consequendi Spiritus, et juris filiorum Dei,
Grot.®

¢ [This is from Calixtus, ubi supra, ‘ [Grotius, Comment. in Matt. cap.
§ 1. Itis at the opening of the disser- iii. ver. 6. Apud Criticos Sacros, tom.
tation, and refers to the season of vii. col. 102.]
Lent, at which time this treatise, or & [Id., ibid., in cap. iii, v. 15. col.
‘Exercitatio Academica’ was sent out.] 105, 106. ]

;

ON THE OFFICE OF HOLY BAPTISM. 359

The mystical washing away of sin.) Ut sie discerneretur hae
sacra ablutio a lustrationibus prophanarum gentium, et lotionibus
Judaorum.

Josephus, ut Johannis Baptiste ablutionem a gentium ablu-
tionibus discerneret, que aqua marina, aut etiam vivo flumine
culpas suas elui, animosque purgari delictorum conscientia existi-
mabant, de quibus poeta,

O nimium faciles, qui tristia crimina czdis
Tolli fluminea posse putatis aqua’.

[. . .] ait, illo authore mentibus primum justa vite proposito pur-
gatis, usurpatam deinde aquam que corpora ablueret. Got.)

Shalt dip it in the water.... It shalt suffice to pour water
upon it.| Mersatione enim, non perfusione, agi solitum hune
ritum baptismi per apostolos, implicat et vocis proprietas, et loca
ad eum ritum delecta, Joh. iii. 23, Acts vill. 98, e¢ allusiones
multe in eorum scriptis, que ad aspersionem referrt non possunt,
Rom. vi. 3, 4; Col. ii. 12. Serius aliquanto inmvaluisse videtur
mos perfundendi sive aspergendi, in eorum gratiam, que in gravi
morbo cubantes nomen dare Christo expetebant, quos cateri κλινι-
κοὺς vocabant. Grot.*

In the water.) Dixit Johannes Baptista Christum baptiza-
turum Spiritu Sancto et igne, Matt. iii. 11. Quod autem illic
dicitur Spiritum et ignem, in Marco i. 8, Joh. 1. 33, dicitur sim-
pliciter baptizare Spiritu ; ut uppareat illud igne adjectum ἐξηγη-
τικῶς, nimirum quia ut aeris ita ignis subtilissima alque effica-
cissima natura vim illam divinam quam in se credentibus Christus
erat collaturus τὸ σφοδρὸν τῆς χάριτος, ut hic loquitur Chryso-
stomus', optime exprimit, unde et lingue ignite super apostolos
misse. Grot.™
Rubric on the sign of the Cross.| Quod autem Aithiopes juata
Laptismum ustionem quoque usurpant, factum arbitror more veterum
Christianorum, qui traditis a Christo ceremoniis signa addebant,
que verba Scripture eandem rem aliter atque aliter adumbrantia

" [οὕτω yap καὶ τὴν βάπτισιν ἀπο- 102. |
δεκτὴν αὐτῷ φανεῖσθαι, μὴ ἐπί τινων k [Id., ibid., 60]. 105. }
ἁμαρτάδων παραιτήσει χρωμένων, GAN | [ἀλλὰ βαπτίσει ὑμᾶς ἐν πνεύματι
ἐφ᾽ ἁγνείᾳ τοῦ σώματος, ἅτε δὴ καὶ τῆς ἁγίῳ, καὶ τῇ ἐπεξζηγήσει τοῦ πυρὺς,
ψυχῆς δικαιοσύνῃ προεκκεκαθαρμένης.--- πάλιν τὸ σφοδρὸν, καὶ ἀκάθεκτον τῆς
Josephus, Antiq. Jud., lib. xviii. c. ν. χάριτος ἐνδεικνύμενος.---ὃ. Chrys. in S.
§ 2. p. 883. ] Matt. Hom. xi, ὃ 4. Op. tom. vii.
i [ Ovid. Fast. ii. 45.] p- 154, C.]

i [Grotius, ubi supr. in v. 6. col. ™ [Grotius, ubi supra. |:

SECOND

SERIES.

ΞΈΘΟΝΡ

SERIES.

360 NOTES ON THE BOOK OF COMMON PRAYER.

simul in memoriam revocarent: talis fuit lactis et mellis pragus-
tatio, signatio crucis, signa ab antiquis addita demonum adjuratio,
salis admotio, unctio, aliaque hujusmodi: morem autem hune urendi
velustissimum esse, neque proprium gentis Aithiopica, docet nos
Heracleon citatus a Clem. Alexandrino in Libro de Prophetia®. An
Seleuciani et Hermiani®, quos igne baptizasse legimus, hunc mo-
rem observarint incertum habeo, ut et de Valentino, de quo Ter-
tullianus ;—
Bis docuit tingi, traducto corpore flamma?:

At horum mos, ut videtur, librariis audacioribus causam dedit de-
lendi hane voculam Signe in Mattheo quod in quibusdam codicibus
videre est. Id.4

A Christian man.| Hae dictio non solum masculum, sed etiam
Jeminam comprehendit. Linw. de sum. Trin. e Ignor. x. Ne
quis". Nam et femine scire tenentur articulos fidei, Sc. sicut et
masculi. LIbid.®

Ratio quare a Christo dicimur Christiani, et non a Jesu Jesuani,
hac est, quia rem significatam hoc nomine, Christi scilicet unc-
tionem, Christus nobis communicavit ; nam, ut ait apostolus, omnes
nos de plenitudine jus accepimus, et unctio Hjus docet nos de om-
nibus. Sed rem significatam hoc nomine Jesu, Jesus nobis non
communicavit: imterpretatur enim Salvator, cujus effectus, vide-
licet salvare, Ipsi soli convenit, et non alii. Ad hoe facit de Cons.
Dist. 4. Nemo, et c. Aliud, cum similibus. Linw. de Consuet. x.
Jesu Christi ο. Hujus*.

ON THE CATECHISM.
Rehearse the articles of thy belief.| Articulus est idem quod

membrum, sic dictum ab artu, id est, membro.

" [ἔνιοι δὲ, ds φησιν Ἡρακλέων, πυρὶ
τὰ ὦτα τῶν σφραγιζομένων κατεσημή-
νατο. --- Clemens. Alex. Prophetarum
Ecloge, cap. 25. Op. tom. ii. p. 995.]

ο [See above, p. 137, and notes. ]

P {Incerti auctcris adversus Mar-
cionem libri quingue (Tertulliano ol.
ascript.) lib. i. Op. Tertull., p. 631. ]

4 [Grotius, ubi supra. }

*.{ Provy..Angl.; νι», τ ἴσο. ἢ.
p- 1. note b. on the words ne quis of
Peccham’s constitution: Ne quis per
ignorantiam se excuset, quin sciat arti-
culos fidei, &c. |

" (Ibid. ]

* [Proy. Angl., lib. 1. tit. 2. Ὁ: Ὁ.

Tinw.®

p- 19, note ἃ. The concluding words
in the original are, “ ipsi soli convenit,
‘Ipse enim’ ut dicitur in Evangelio,
salvum faciet populum suum,” &c. “ac
si diceret, ipse solus et non alius. Ad
hoe facit,’’ ἅς. And in other points
the passage is not quoted with verbal
accuracy. The canons referred to are
Decret. pars iii. dist. iv. 6.41. Nemo
tollit peccata, nisi solus Christus, &c. ;
and ec. 39. ‘ Per hane enim potestatem
(baptizandi) quam Christus solus sibi
tenuit et in neminem ministrorum
transfudit.”,.—Apud Corp. Jur. Can.,
tom. i.

u [Lyndwood, Provinciale Anglica-

ON THE CATECHISM. 361

He descended into hell.| Scilicet in anima, quiescente corpore
an sepulchro. Nam post mortem Christi anima separata est a
corpore ; sed divinitas indivisibilis utrique, scilicet carni et anime,
mansit unitax.

The holy Catholic Church.| Id est, fidelium multitudo fide et
charitate unita. 14 q. 1. loquimury.

The Communion of Saints.| Multa sunt in quibus sancti (h. 6.
fideles) inter se communicant, non tamen cum infidelibus ; quia
inter fideles et infideles magna debet esse discretio, 3. q. 4. alient”.
Non enim communicant infideles cum fidelibus in accusatione et
testificatione, 2.q.7, Pagani*. Item in matrimoni confaderatione,
28. g 1, Jam nunc’. Item in ciborum perceptione, 28. q. 1,
Nullus®. Item in mutua cohabitatione, 28. qg. 1. Judai4, et ὁ.
Sape*®. Item in jejuniorum observatione, de Cons., dist. 3, Jeju-
nium. Item in tempore prescriptionis, 16. g. 8, Porro’. In
talibus vero fideles inter se communicant, qui etiam in bonis spiri-
tualibus bene communicant ad invicem, quamdiu sub Christo cum
aliis unum corpus fuerint. Nam latronibus, Sc. nisi ad eorum
emendationem Ecclesia non communicat, 14. g. ult. ὁ. penult.®
Item nec seipsos interficientibus, 23.9.5. Placuit', et c. Ex parte,
Extra de sepult.i Item nee quibuscunque peccatoribus sine pani-
tentia decedentibus, 13. q.11, non estimemus*. Item nec post mor-
tem de heresi damnatis, 24. q. 2, Sane’.
exercentibus, Extra de torn. c. felicis™.
24. g. 1. ce. Que dignior".

Item nec torneamenta
Item nec cum hereticis,
Item nec excommunicatis, 11. q. 2,

num; gloss. in lib. i. tit-i. 6. 1. note g. places.| ὁ

ad verb. articulos, pp. 1, 2. Itis to be z ( Decret. pars ii. caus. 3. quest. 4.
observed, that this is only one of βευθ-. c. 1
ral explanations given by Lyndwood. }

a [Ibid., caus. 2. quest. 4. c. 25.]
x [Id., ibid., p.7, note 4, ad verb. in b
c
d

[Ibid., caus. 28. quest. 1. ὁ. 8. ]
[Ibid., c. 13.]
[Ibid., c. 10. ]
e [Ibid., ο. 12.]

anima. }
y [Id., ibid., p. 5, note 9, ad verb.
Ecclesia Christiana, ‘‘ Que aliter ap-

pellata Catholica, et dicitur fidelium
multitudo fide et caritate unita, 14.
dist. legimus circa medium 14. q. 1.
loquimur.”” In the Margarita Decreti
we have the words cited by Lyndwood,
and as it would seem the original of
the reference, which is wrongly given
in our printed copy; Ecclesia. Quod
Ecclesia Catholica dicitur fidelium mul-
titudo fide et charitate unita 93 d. legi-
mus circa med. 1. q. 1. mult, in fi.
24. 4. 1. loquitur; but the words them-
selves do not occur in any of these

f {Ibid., pars iii. dist. 4. c. 14.]

Ε [Ibid., pars ii. caus. 16. quest. 3.
ce. 14.]

κ᾿ (Ibid., caus. 14. quest. 5. 6. 3.]

i [Ibid., caus. 23. quest. 5. c. 12.]

i [Decretal., lib. iii. tit. 28. de Se-
pulturis, c. 11. ex parte. ]

k [ Decret., pars 11. caus. 13. quest.
11. c. 19.]

1 [Ibid., caus. 24. quest. 2. c. 6.1

τὰ [ Decretal., lib. v. tit. 13. ¢c. 1.1

π᾿ [ Decret., pars ii. caus. 24. quest.
ΤΩ ΟΣ 205]

SECOND
SERIES.

SEcoND

SERIES.

362 NOTES ON THE BOOK OF COMMON PRAYER,

Omnes®, et ὁ. Quicunque?, nisi in casibus permissis a jure, 11.
Linw.*

In it thou shalt do no manner of work.| Necessitas sane et
salus populi universa potest exceptionem admittere. Itaque et
Josua, cum civitatem Hiericho debellaret ; et Maccabai cum allo-
Tertultianus*.
Sed in privato negotio, quid impellit a pracepto deflectere? Qui
igitur in Sabbato ligna collegerat, adductus e castris lapidibus
obruebatur. Postquam vero Christianismus invaluit, hae obser-
vatio in diem Dominicam translata est; sed non tanta. Nam
Laodicenum concilium cessationem et otium istud quodammodo
spontaneum efficit. Lt Cone. Aurelianense tertium™ nimiam im
hac re superstitionem, Judaicam appellat. Quod postremo pana
aliqua imposita est ei qui a negotiatione et opere non abstineret,
Jfactum est constitutione Guntramni regis, et Matisconensis synoda
decreto*. Nam antea, lex Constantini M. quam Eusebiusy et Sozo-

gq. 8, ὁ. Quoniam multos .

phylos expugnarent, Sabbatum non observarunt.

{Ibid., caus. 11. quest. 1. c. 32.]
[lbid., ο. 37.]

[Ibid., c. 103.]

[Prov. Angl., lib. i. tit. 1. ¢. 1. p.
note f, ad verb. quibus communicat.
Cosin bas however altered the expres-
sions occasionally. ]

5 [ Tertullian, Adv. Judzos, cap. iv.
Op. p. 187, B.]

t ἐδτὶ οὐ δεῖ Χριστιανοὺς ἰουδαΐζειν,
καὶ ἐν τῷ σαββάτῳ σχολάζειν, ἀλλὰ
ἐργάζεσθαι αὐτοὺς ἐν τῇ αὐτῇ ἡμέρᾳ"
τὴν δὲ κυριακὴν προτιμῶντας, εἴγε δύ-
ναιντο, σχολάζειν ὡς Χριστιανοί.---
Cone. Laod. (A.D. 364?) can. xxix.
Cone. tom. i. col. 1536, C.]

ἃ [Quia persuasum est populis die
dominico agi cum caballis, aut bubus,
et vehiculis itinera nen debere, neque
ullam rem ad victum preparare, vel ad
nitorem domus vel hominis pertinen-
tem ullatenus exercere, (que res ad
Judaicam magis quam ad Christianam
observantiam pertinere probatur) id
statuimus, ut die dominico, quod ante
fieri licuit, liceat. De opere tamen
rurali, id est arato, vel vinea, vel sec-
tione, messione, excussione, exarto, vel
sepe, censuimus abstinendum, quo faci-
lius ad ecclesiam conyenientes orationis
gratie vacent, &c.—Cone. Aurelia-
nense III. (A.D. 538.) can. xxviii.
Ibid., tom. v. col. 1281, B.]

x (Vidimus populum Christianum
temerario more diem dominicam con-
temptui tradere, et sicut in privatis
diebus operibus continuis indulgere....

23 9

“

Custodite diem dominicam, que nos
denuo peperit, et a peccatis omnibus
liberavit. Nullus vestrum litium fo-
mitibus vacet: nullus causarum ac-
tiones exerceat : nemo sibi talem neces-
sitatem exhibeat que jugum cervicibus
juvencorum imponere cogat. Tstote
omnes in hymnis et laudibus Dei
animo corporeque intenti. Si quis ves-
trum proximam habet ecclesiam, pro-
peret ad eandem, et ibi dominico die
semetipsum precibus lacrymisque afli-
ciat,&e. (The whole canon is import-
ant.) Cone. Matisconense II. (A.D.
585). Guntramni regis jussu celebra-
tum. Can. i.—Ibid., tom. vi. col. 673.

Hujus decreti ac definitionis generalis
vigore decernimus, ut in omnibus die-
bus dominicis, in quibus sancte resur-
rectionis mysterium veneramur, vel in
quibuscunque reliquis solennitatibus,
quando ex more ad veneranda tem-
plorum oracula universe plebis con-
junctio devotionis congregatur studio,
preter victum quem preparari con-
venit, ab omni corporali opere suspen-
dantur, nec ulla causarum precipue
jurgia moveantur.—Preceptio glorio-
sissimi regis Guntramni (A.D. 585) ad
episcopos et judices regni sui (whom
he enjoins to punish those who trans-
gress this rule.)—Ibid., col. 684, 685. ]

Υ [καὶ ἡμέραν δ᾽ εὐχῶν ἡγεῖσθαι κα-
τάλληλον, τὴν κυρίαν ἀληθῶς καὶ πρώ-
THY ὕντως, κυριακήν τε καὶ σωτήριον,
διετύπου, κιτ.λ. διὸ τοῖς ὑπὸ τὴν Ῥω-
μαίων ἀρχὴν πολιτευομένοις ἅπασι,

a

ON THE CATECHISM. 363

menus* ita aleo laudant, etiamnum legitur, qua cullure agrorwm
permittebatur inservire. Certe humana opera, non divina prohi-
bentur, ait in Marcionem Septimius ille*, rod.»

Thou art not able to do these things of thyself, 5c. without His
special grace.| Et hoc dicitur propter errorem Pelagianorum, qui
dixerunt liberum arbitrium anteponendum esse gratia divine, et
quod sufficeret homo de se ad implendum jussa divina.
quos optime facit quod legitur, de Consecr. Dist. 8. ὁ. ult. ©

Contra

DE NUMERO SACRAMENTORUM.

Two only as generally necessary to salvation.| Quanquam
enim interdum nomen hoe sacramenti latius, ut solet ab antiquis,
et nostris etiam scriptoribus reformatis adhibetur ; quando tamen
apposite et proprie loquuntur, non nisi duo, que Christus instituit,
Baptismum et Canam Domini, in sacramentis nostris numerant,
“αι. de Capt. Babyl.* “ Proprie” (inquit) “ ea visum est vocare
sacramenta, que annexis signis promissa sunt; cetera quia signis
alligata non sunt, nuda promissa sunt. Quo fit, ut si rigide loqua
velimus, tantum duo sunt in Ecclesia Dei sacramenta, Bapt. et
Panis, cum in his solis et institutum divinitus signum, et promis-
sionem remissionis peccatorum habeamus.”

Cum vero nomen sacramenti varie sumatur, multisque rebus
accommodetur, mirum non est, Lutherum, aliosque viros prestan-
tissimos de nomine minus sollicitos fuisse. Atque hine est, quod
Lutherus duobus hisce sacramentis Peenitentiam aliquando addi-

σχολὴν ἄγειν ταῖς ἐπωνύμοις τοῦ σωτῆ-
ρος ἡμέραις ἐνουθέτει: ὁμοίως δὲ καὶ
τὰς [πρὸ] τοῦ σαββάτου τιμᾶν, K.T.A.—
Euseb. de vita Constant., lib. iv. 6. 18,
p- 635. καὶ τοῖς κατ᾽ ἔθνος δ᾽ ἄρχουσιν,
ὁμοίως τὴν κυριακὴν ἡμέραν νόμος ἐφοίτα
yepaipew.—ld., ibid., c. 23. p. 638. See
also Euseb. Oratio de laudibus Con-
stantini, ibid., p. 739, 740. ]

2 [τὴν δὲ κυριακὴν καλουμένην ἡμέ-
ραν, ἣν Ἑβραῖοι πρώτην τῆς ἑβδομάδος
ὀνομάζουσιν, “EAAnves δὲ ἡλίῳ ἄνατι-
θέασι, καὶ τὴν πρὸ τῆς ἑβδόμης, ἐνομοθέ-
Tye δικαστηρίων καὶ τῶν ἄλλων πραγ-
μάτων σχολὴν ἄγειν πάντας, καὶ ἐν
εὐχαῖς καὶ λιταῖς τὸ θεῖον θεραπεύειν.---
Sozomen., Hist. Eccl., lib. i. c. 8.
p- 20.]

a [Nam cum de die Sabbati dicit,

Omne opus tuum non facies in ea, di-
cendo Tuum de humano opere definiit,
quod quisque ex artificio vel negotio
suo exequitur, non de divino. Opus
autem salutis et incolumitatis non est
hominis, sed Dei proprium.—Tert. adv.
Marcion., lib. iv. ο. 12. Op. p. 424, A,
B.]

> [rodius, rerum ab omni anti-
quitate judicatarum. Pandectz, lib. i.
Ὁ 22. p. 26:

ὁ [Linw. ubi supr. not. 6, ad verb.
Sanctificatio Ecclesiw, quoting the De-
cretum, pars iii. dist. 3. c. 31.]

4 [Lutherus, Captivitas Babylonica,
ad finem. Op. tom. ii. fol. 88. Wite-
berg. 1562, in which however the last
word is videamus, not habeamus. |

SECOND
SERIES.

Srconp

SERIES.

904. NOTES ON THE BOOK OF COMMON PRAYER.

dit®; Calvinus loco Penitentia in colloquio Ratishonensi, anno
1541, Septem esse sacramenta non illibenter agnoverunt.

“ Commentum vero pontificium,” quod nec plura, nec pauciora
sunt sacramenta quam septem, proprie sic dicta; (idque de fide
Catholica tenendum esse,) certe veteri Ecclesia ignotum alque in-
auditum fuit. δὲ enim olim in Ecclesia receptum fuisset, id ali-
quis patrum scriptis suis prodidisset ; at nullus omnino est ex tam
multis qui hune sacramentorum septenarium numerum confirmavit.

Nec vero ante Hugonem de 8S. Victore®, et Petrum Lombardum*
hee de septenario numero sacramentorum opinio percrebuit ; cum
Lombardus ipse, qui patrum testimonia diligenter collegit, hic om-

nino nulla recitet.

Concilium vero nullum extat antiquius Florentino’, (49. 1439,)

im quo hic septenarius numerus approbatur et sancitur.

Atque

hee sunt illa preclara antiquitatis monumenta, quibus ipsa causa
contra Leclesiam nostram a pontificiis defenditur.

Verum evinci potest clarissimis patrum testimoniis veterem
Christi Eeclesiam non nisi duobus esse usam notis et perpetuis

sacramentis.

Clem. Romanus (Recogn., lib. 1.8} non nisi duo sacramenta nu-

merat.

Justinus in Apol. ii! duo tantum commemorat.

Tertul-

lianus in libro contr. Marcionem™, et de Corona militis, non nisi

© [The passage last cited continues:
Nam peenitentiz sacramentum, quod
ego his duobus accensui, signo visibili
et divinitus instituto caret, et aliud non
esse dixi quam viam ac reditum ad
baptismum. Ibid. At the opening of
the treatise he had said: Principio ne-
ganda mihi sunt septem sacramenta,
et tantum tria pro tempore ponenda.
Baptismus, Peenitentia, Panis .. quan-
quam si usu scripture loqui velim,
non nisi unum sacramentum habeam,
et tria signa sacramentalia.—Ibid., fol.
63, b.]

f [This the editor has not found. ]

& [Septem sunt principalia sacra-
menta, que in Ecclesia ministrantur:
quorum quinque generalia sunt, quia
ab eis neuter sexus, nulla etas, con-
ditio nulla excluditur, videlicet bap-
tismus, confirmatio, eucharistia, pcoe-
nitentia, unctio infirmorum. Duo par-
ticularia sunt, eo quod non tribuantur
omnibus, sed quibusdam hominibus,
ordines scilicet et conjugii.— Hugo
de 5. Victore, de Sacramentis, lib. i.
c. 12, Op. tom. 111. p. 266 ; et ap. Hit-

torp. de Div. Off, p. 734. ]

h [Jam ad sacramenta nove legis
accedamus; que sunt, baptismus, con-
firmatio, panis benedictionis, id est
eucharistia, poenitentia, unctio ex-
trema, ordo, conjugium.— P. Lom-
bardi Sententiarum liber; lib. iv. Dist.
ii. § 1.]

i [Nove legis septem sunt sacra-
menta, &c.—Decretum Eugenii P. LV.
Cone. Florent. (A.D. 1439) § Quinto.
ap. Concilia, tom. xviii. col. 546, D.]

k [Aliter enim ‘nullo modo eos os-
tendi posse salvari, nisi per Sancti Spi-
ritu gratiam, trine invocationis dilui
Baptismate properarent, et Eucharis-
tiam Christi Domini sumerent.—Re-
cognit., lib. i. cap. 63. opus spurium
inter Op. S. Clement. Roman. apud
Patr. Apost., tom. i. p. 502. col. 2.}

1 [See S. Justin. Apol. 1. (al. Apol.
2.) ὃ 61 et § 66. Op. pp. 79, 83.]

m |The passages which appear to be
referred to are Tertullian de Corona
Militis, ec. 3, (Op. p. 103,) where Bap-
tism and the Eucharist are mentioned,
and Ady. Mare. iy. 34, (p. 460,)

ON THE CATECHISM.

365

duo agnoscit. B. Cyprianus® ait, “ Tune demum plane sanctificari,

et esse filii Dei possunt, si utroque sacramento nascantur.”

villus Hieros.°
seribit.

Cy-

in Catechism. suis de duobus tantum sacramentis
S. Ambrosius” librum ex instituto de sacramentis Eccle-

svasticis conscripsit, im quo duo solummodo sacramenta tractat.
S. Augustinus de Symb. ad Catech.4 ait, “hae sunt Ecclesia ge-

mina sacramenta.”

Dionys. Areop.* non penitentiam, non matri-

monium, pro sacramentis agnoscit, et unctionem, non infirmorum,

sed mortuorum celebrat.
menta staturt.

S. Greg. Magnus non nisi tria sacra-
Bapt. Chrisma, Corpus et Sanguinem Domini.
Chrisma autem ad baptismum pertinebat.

Rabanus Maurus* toti-

dem ponit. Paschasius” ingenue scribit, “ Sunt sacramenta Christi
im Ecclesia Catholica, Baptismus, Corpus quoque Domini et San-

guis.”

Denique Bessarion Cardinalis (de Sacr. Euchar.*) non est

veritus confitert, “ Hac duo sola sacramenta in evangeliis mani-

Jeste tradita leg.”

where he says, Ad sacramentum Bap-
tismatis et Eucharistie admittens. It
ought to be observed that Tertullian
uses the term sacramentum in a wide
sense, and that he frequently mentions
other of the sacred rites ‘‘ commonly
called sacraments.”

u (S. Cypr., Ep. 72, ad Stephanum.
Op. Epist., p. 196. But by ‘utroque
sacramento,’ Baptism and Confirmation
are meant. }

° [S. Cyrilli Hieros. Catecheses. Of
Baptism passim; of Baptism, Con-
firmation, and the Eucharist, Catech.
Xviii. ὃ 33. p. 301, A. πῶς ἐκαθαρίσ-
θητε τῶν ἁμαρτιῶν ὑπὸ τοῦ κυρίου, τῷ
λουτρῷ τοῦ ὕδατος ἐν ρήματι. «« καὶ ὅπως
ἣ σφραγίς ὑμῖν ἐδόθη ἐκ τῆς κοινωνίας
τοῦ ἁγίου πνεύματος, καὶ περὶ τῶν ἐν
θυσιαστηρίῳ τῆς καινῆς διαθήκης μυστη-
ρίων : of the holy Eucharist throughout
the Catecheses Mystagogice. ]

Ρ [S. Ambrosii de Sacramentis libri
sex: Op. tom. ii. col. 349, sqq. Con-
firmation seems to be spoken of as a
part of baptism. ]

4 [Percussum est enim ejus latus, ut
evangelium loquitur, et statim manavit
Sanguis et aqua, que sunt Ecclesiz
gemina sacramenta. Aqua in qua est
sponsa purificata: sanguis ex quo in-
venitur dotata.—S. Aug. Serm. 2. de
Symbolo ad Catechum., cap. 6. § 15.
Op. tom. vi. col. 562, E. The Bene-
dictine editor considers this passage
spurious. |

τ [S. Dionys. Areop. de Ecclesiast.

Hierarch. Op. tom. i. ο. ii. on Baptism ;
ce. iii. on the Holy Communion; ec. iv.
p- 215, on Anointing generally ; c. v. vi.
on Ordination; ὁ. vil. on the Offices
for the Dead, in which occurs: ἄσπα-
σαμένων δὲ πάντων, ἐπιχέει TE κεκοι-
μημένῳ τὸ ἔλαιον ὃ ἱεράρχης. p. 265,
C.]}

5. [Sacramenta sunt Baptismus,Chris-
ma, Corpus Christi. These words are
in a passage cited as S. Gregory’s by
Lombard, Liber Sententiarum, lib. iv.
Dist. 13. § 1, and in the Decretum of
Gratian, lib. ii. caus. 1. queest. 1, but
they do not occur in his works, and do
not appear to be his. (See Bellarmine
de Sacramentis in genere, lib. ii. c. 27.
Op. tom. iii. p. 98.) They are in
S. Isidore, Etymol., lib. vi. c. 19. § 39.
Op. tom. iii. p. 285. ]

t [Sunt autem Sacramenta, Bap-
tismus, et Chrisma, Corpus et Sanguis.
—Rabanus Maurus de _ Institutione
Clericorum, lib. 1. ο. 24. Op. tom. vi.
p. 8, E.]

« (Sunt autem sacramenta Christiin
Ecclesia, Baptismus et Chrisma, Cor-
pus quoque Domini et Sanguis.—Pas-
chasius Radbertus de Corpore et San-
guine Domini liber. c. 3. Op. col. 1561,
C. Paris. 1618. ]

x [Si igitur hoc duo sola sacramenta
in evangeliis manifeste tradita legimus,
&c.—Bessarionis Cardinalis de Sacra-
mento Eucharistie. ap. Bibl. Patr.
Max., tom. xxvi. p. 794, H.]

SECOND

SERIES.

Seconp

SERIrs.
pe ad ΟΕ

366 NOTES ON THE BOOK OF COMMON PRAYER.

His testimoniis duo sacramenta comprobantur, septem vero
nullis nisi recentissimis plane nituntur. Sed quid humana tesli-
monia perquirimus, cum divina sint manifesta? Nam S. Paulus
diserte docet, Israelitas re habuisse eadem sacramenta que nobis
Christus tradidit, 1 Cor. x. 1, nulla autem nominat nisi baptis-
mum et escam spiritualem. Atque ex Christi latere omnia N. T.
sacramenta fluxerunt, quemadmodum δ. Aug. multis in locis
confirmat. Iteliqua autem quinque nulla ratione poterant ex
Christi latere deduci.

Generally necessary.| Sacramenta enim proprie sie dicta
pertinent ad omnes Christianos, quia sunt sigilla nova federis,
quod non cum certo quodam hominum genere, sed cum universis
Christianis sancitum est.

Only necessary.| Contra Judeos et alios qui dixerunt gra-
tiam Christi non sufficere ad salutem, nisi quis circumcisionem et

alia legis mandata observet*.

Lo salvation.| Salus fidelium conservatur per Ecclesie sa-
eramenta in quibus virtus passionis Christi operatur®.

Lhis word Sacrament.] Proprie scilicet et stricte sumptum,
non communi quodam, et lata sensu usurpatum.

(Sacraments? are those which are signs and tokens of some
general promised grace, which always really descendeth from

God unto the soul that duly receiveth them,

¥ [De latere in cruce pendentis lan-
cea percusse profluxerunt Icclesiz
sacramenta.—S. Aug.in Johann. Tract.
xv. § 8. Op. tom. iii. p. 2. col. 409, F.
Quando de latere Christi sacramenta
Ecclesiz profluxerunt? Cum dormiret
in cruce.—Id., Enarr.in Γ 54]. xl. § 10.
Op. tom. iv. col. 851, G. Sed quare
voluit dormienti facere? Quia dor-
mienti Christo in cruce factus est con-
jux de latere. Percussum est enim
latus pendentis de lancea, et proflux-
erunt Ecclesia sacramenta.—Idem,
Enarr. in Psal. lvi. § 11. Op. tom. iv.
co]. 535, F. Quando dormivit in cruce,
dignum gestabat, immo implebat quod
significatum est in Adam: quia cum
dormiret Adam, costa illi detracta est
et Eva facta est: sic et Domino cum
dormiret in cruce, latus ejus lancea per-
cussum est et sacramenta profiuxerunt,
unde facta est Ecclesia.—Idem, Enarr.
in Psal. exxvi. ὃ 7. Op. tom. iv. col.
1432, C. Si ergo Adam forma futuri;
quomodo de latere doimientis Eva facta

Other signi-

est, sic ex latere Domini dormientis, id
est in passione morientis, et in cruce
percusso de lancea, manaverunt sacra-
menta quibus formaretur Ecclesia.—
Idem, Enarr. in Psal. exxxvi. Op. tom.
iv. col. 1534, F. Quod latus lancea
pereussum in terra sanguinem et aquam
manavit; proculdubio sacramenta sunt
quibus formatur Ecclesia.—Idem,Serm.
ecxix. de Temp. Op. tom. v. col. 962, D.
Et quod ostium in latere accepit (arca)
profecto illud est vulnns, quando latus
crucifixi lancea perforatum est: hac
quippe ad illum venientes ingrediun-
tur; quia inde sacramenta manarunt,
quibus credentes initiantur.—S. Aug.
De Civitate Dei, lib. xv. cap. 26. § 1.
col. 410, E. }

2 [Lyndwood, Prov. Angl., lib. i. tit.
i. c. i. p. 5. not. c, ad verb. Sanctificatio
Ecclesiz. |

* (Id., ibid., not. m, ad verb. Non est
salus. |

> [This passage belongs to the first
series of notes. ]

ΟΝ THE SOLEMNIZATION OF HOLY MATRIMONY. 367

ficant ceremonies are only as sacraments, yet no sacraments.
Hooker, Eccl. Pol., lib. iv. sect. 1°.]

An outward and visible sign of, &c.| Primum enim constat

in omni sacramento necessariam esse quandam externam, aspec-
tabilem, corpoream materiam, quemadmodum in Baptismo et
S. Cana perspicimus. Ita ait 8. Aug. Tract. 80. in δ. Johan.",
Accedat verbum ad elementum, et fit sacramentum. Quare in
omni sacramento requiritur elementum.

Ordained by Christ Himself. |

clesi@ sacramenta, ea non nisi ab ipso Christo instituta esse, apud

Que enim propria sunt [e-

omnes in confesso est.

As a means whereby, &c.| Quia virtute divina sanetificant
et gratiam conferunt.

Which are verily and indeed taken, §c.| Vere quidem ac
realiter a fidelibus, sed in sacramento, et modo nostris mentibus
impervi0o.

The strengthening and refreshing of our souls, &c.] By
nourishing our faith and assurance that our sins are remitted ;
by giving us increase of grace to lead a godly life, and by
confirming our hope that we shall hereafter come to life
eternal; which are all the true food of our souls, and with-
out which they are dead, having no true spiritual life in

them at all. C.e¢

[ON THE SOLEMNIZATION OF HOLY MATRIMONY. |

DE SPONSALIBUS',

Ordo Sarum. In certis anni temporibus prohibetur solennitas
matrimonti, non tamen consensus; tamen si solennitas adhibe-
atur, non retractetur matrimonium.

A solemnizatione abstinendum est, a 1*. Dominica Adventus
usque ad 8™ diem post Epiphaniam, inclusive ; a Dominica Sep-

tuages. usque ad 8™ diem post Pascha inclusive, id est, usque in

© [Hooker, Laws of Ecclesiastical
Polity, Book iv. chap. i. § 4.

@ (S. Aug. in Johann. cap. xv. Tract.
80. ὃ 5. Op. tom. 111. p. 2. col. 703, C.]

© {It would seem from this letter
that this note, and possibly those pre-
ceding on the number of the sacra-
ments, are derived from some treatise

of Calixtus, which the editor has not
met with.]

f [The following passages are ex-
tracts from the Rubrics in the Ordo
ad faciendum sponsalia, in the Sarum
Missal, Commune, fol. xi, the words
being sometimes slightly altered, or the
substance only given. ]

SECOND

SERIES.

368 NOTES ON THE BOOK OF COMMON PRAYER,

Sseconn crastinum, et vocatur ille dies Dominica in Albis ; item a die lune
ene .ist 2 feria in Rogationibus usque in crastinum Trinitatis.

Non videtur usitatum fuisse, ut a sponsalium die sponsa in
sponst domum transiret ; quanquam Chrysostomus® id affirmat,
Sorte quia Antiochia sua etate id fieri videbat ; cum Judai dis-
sentiant, credibilius est liberi juris id fuisse pro utriusque com-
modo. Nam Rebecca deducta est ad Isaacum ante nuptiarum
solennia, quia Isaaco incommodum erat in Mesopotamiam pro-
Jicisci ; contra, Sampsonis sponsa mansit in domo paterna. Μὲ
td fuisse usitatius satis colligitur ex loco Deut. xx. 6, quod et
Romanis moribus proditum est a Modestino, eam qua desponsata
est ante contractas nuptias domicilium non mutare. Caterum
εἰ μα constat, sponsas intactas fuisse, donec convocato ceetu matri-
monium solenni prece initiaretur. Quod non tam lege precep-
tum, quam ab antiquissimis, ut arbitror, patribus traditum, Judai
ut olim, ita nune quoque observant; a quibus ad Christianos id
enstitutum honestatis plenissimum manavit. Grot.

Mos erat Judais non minus quam Romanis, ut nec con-
traherentur nec dirimerentur sponsalia, nisi adhibitis testibus.
Idemi,

First the banns must be asked, &e.]

Sarum*, Non fidabit sacerdos virum et mulierem, nec con-
sentiet in fidatione ante tertium edictum bannorum ; et banna de-
bent interrogari per tres dies solennes et disjunctas, ita ut inter
unumquemgue diem cadat ad minus unus dies ferialis.

The persons to be married shall come into the body of the
church.

Sarum'. Ante ostium Ecclesia, sive in facie Ecclesia, coram
Deo, sacerdote et populo.

Vir autem stet a dextra mulieris, mulier autem a sinistris viri.
Causa est quia formata fuit ex costa sinistri lateris Ade. Tune
sacerdos publicabit banna.

To join together this man and this woman.] Sarum™. (Hic

8 [ἔθος γὰρ τοῖς παλαιοῖς ὡς τὰ πολλὰ * [Missale Sarisb., ibid , fol. xl. b.]
ἐν οἰκίᾳ τὰς μεμνηστευμένας ἔχειν, ὅπου 1 [Ibid.]
γε kal νῦν τοῦτο γινόμενον ἴδοι τις ἄν.--- m [The exhortation of which the be-
S. Chrys. Hom. iv. in S. Matt. (i. 18.) ginning was in the last note, continues,
§ 2. Op. tom. vii. p. 49, C.] ad conjungendum duo corpora: scilicet

4 [Grotius, Comment. in S. Matt., hujus viri et hujus mulieris; then come
cap. i. v. 18. ap. Crit. Sacr., tom. vii. the words in the text, those in paren-
col. 43. ] theses being the rubric.—Ibid.]

* [Id., ibid., in y. 19. col. 44.)

ON THE SOLEMNIZATION OF HOLY MATRIMONY. 369

respiciat sacerdos personas suas ;) ut a modo duo corpora, una
caro, et due anime sint in fide et in lege Dei unite, ad pro-
merendum simul vitam eternam ; Et quicquid ante hec fuerint,
. . . nec amplius dicitur in exhortatione”.

In the sight of God°.| Adduntur in Ord. Sarum hee verba,
“et angelis Ejus et omnibus sanctis.”

Secondly, it was obtained for a remedy against sin, &c.]

Essent inter Judeos uxores aut non ducebant, aut si duxis-
sent, post impregnationem cum illis non amplius concumbe-
bant ; perinde quasi matrimonii unicus esset usus, procreatio
| sobolis; et non etiam vitatio fornicationis, 1 Cor. vii., Joseph.
Antig., lib. 18. c. 22.

Therefore if any man can shew any just cause. |

Sarum, Deinde fiat admonitio ad populum in lingua ma-
terna, ad hunc modum: Admoneo vos omnes per Patrem et
Filium, et Spiritum Sanctum, ut si quis ex vobis est, qui sciat
aliquid, quare isti adolescentes legitime contrahere non pos-
sunt, modo confiteatur.
If any man do allege or declare any impediment. |
Sarum*®. _‘Siquis vero impedimentum aliquod proponere
voluerit, et ad hoc probandum cautionem prestiterit ; diffe-
| rentur sponsalia, donec rei veritas cognoscatur.
If no impediment be alleged.} Si vero nullum impedi-
mentum proponere voluerint, interroget sacerdos dotem mu-
| heris*.
Then shall the curate say unto the man, N., Wilt thou have
this woman, &c.| Post hee dicet sacerdos ad virum cunctis
| audientibus, in lingua materna. WN. Visne, &c.*
| Litera N. vulgo ponitur loco nominis proprii; ejusmodi
autem figura cepit non multo ante annum post Christum natum
millesimum. Nam in antiquioribus codicibus MSS. pro hae
litera N. ponitur hec nota Ill. cum transversa linea ; ut videre

"n [That is, the exhortation ends here,
and the rest is an admonition to those
who know any impediment, to state it,
as below, see note q. |

° [ Eece convenimus hic fratres coram
| Deo et angelis Ejus et omnibus sanctis,

in facie Ecclesie ; ad conjungendum,
&c.— Missale Sarisb. ubi sup. }

Ρ [οὔτε γαμετὰς εἰσάγονται, οὔτε
| δούλων ἐπιτηδεύουσι κτῆσιν, τὸ μὲν εἰς
ἀδικίαν φέρειν ὑπειληφότες, τὸ δὲ στά-
| σεως ἐνδίδοναι tuinoww.—ZJ osephus, An-
} tiq. Jud., lib. xviii, cap. 1. § 5. (alit.
COSIN,

cap. 2.) Op. tom. i. p. 871.]

4 [This is a continuation of the ad-
monition cited above, beginning with the
words: Et quiequid antehac fuerint.—
Missale Sarisb. ubi supr. ]

τ [Ibid., between the last-cited pas-
sage and this there is a rule for enjoin-
ing the parties to confess, if they know
any impediment, as in our service. |

5. [{Ibid., a continuation of the last-
cited passage. }

t (Ibid. |

Bb

SECOND
SERIES.

370 NOTES ON THE BOOK OF COMMON PRAYER,

Seconn est in antiquissimis libris sacramentorum MSS., et in quibus-
SERIES.

dam aliis modo excusis.

from evil, &c.|

Menard."
And lead us not into temptation.

Answ. But deliver us

Vide que annotata sunt ad hanc respons. in ordine Com-

minationis*.

THE ORDER FOR THE VISITATION OF THE SICK,

And lead us not into temptation.

us, §¢c.]

Answ. But deliver

Vide que annotata sunt in hance respons. in ord. Commi-

nationis’,

THE COMMUNION OF THE SICK (OR THOSE THAT ARE READY
TO DIE).

Synodus Nicena prima, Can. 13% vocat hance Corporis
et Sanguinis Christi sacramentalem communionem, τὸ τελευ-
Talov Kal ἀναγκαιότατον ἐφόδιον, i. [e.] ultimum et necessarium
Viaticum, quo scilicet instructi Christiani obirent.

Ignatius in Epist. ad Ephes. ita loquitur, ἕνα ἄρτον κλῶντες,
6 ἔστι φάρμακον ἀθανασίας, ἀντίδοτος τοῦ μὴ ἀποθανεῖν,
ἀλλὰ ζῆν ἐν Θεῷ διὰ ᾿Ιησοῦ Χριστοῦ καθαρτήριον ἀλεξί-

Kakov*,

Et Dionysius, cui Areopagite nomen tribuitur, hance com-
munionem vocat, τελετὴν τελετῶν, id est, precipuam omnium,
et ultimam rerum perfectionem, eo loguendi more quo sanctum

sanctorum dicimus”.

The Collect.| In ord. Sarum similis oratio habetur ad
missam pro infirmo morti proximo®.

« ΓΑ, Gregorii Liber Sacramentorum
cum notis Hug. Menardi, p.383, Paris.
1642. |

x [The last petition of the Lord’s
Prayer was thus said as a response,
according to the Latin practice, till
1662. See the notes on the Commina-
tion Service, p. 384. ]

¥ [See the notes on the Commination
Service, ibid, ]

* [περὶ δὲ τῶν ἐξοδευόντων 6 παλαιὸς
καὶ κανονικὸς νόμος φυλαχθήσεται καὶ
νῦν" ὥστε εἴτις ἐξοδεύοι, τοῦ τελευταίου
καὶ ἀναγκαιότατου ἐφοδίου μὴ ἀποστε-
ρεῖσθαι, x.7.A.—Cone. Nic. (A.D. 325,)

can. xiii. Cone. tom. ii. col. 40, A.]

8. {S.Ignatius Epist. ad Ephes. in-
terp. cap. 20. apud Patres Apoét.
tom. 11. pars 1. p. 64. The words in —
the text are from the interpolated
epistle. Those of the genuine epistle
are, “Eva ἄρτον κλῶντες, bs ἐστι φάρμα-
κον ἀθανασίας, ἀντίδοτος τοῦ μὴ ἀπο-
θανεῖν ἀλλὰ ζῇν ἐν Ἰησοῦ Χριστῷ διὰ
mavtdés.—See Patres Apost., tom, ii.
pars 1. p. 16.]

> [S. Dionys. Areopag. de Eccles.
Hierarchia, cap. 3. init. Op. tom. i.
p- 186, B.]

¢ [{Omnipotens sempiterne Deus,

ON THE OFFICE FOR THE BURIAL OF THE DEAD. 371

z THE ORDER FOR THE BURIAL OF THE DEAD.

Judeis non licebat die festo mortucs sepelire, quia apud eos
contactus mortui cadaveris pollutio erat. Apud nos non item,
qui proinde quovis die, etiam die Dominico et precipuis festis
| sepulture Christianorum operam damus. C.
| The dead.\ Intellige eos qui de jure a sepultura solenni,
| aut in loco sacro non arceantur ; pagani enim, et nondum bap-
| tizati, uli etiam qui violentam sibi mortem quoquomodo intu-
| lerunt, aut in excommunicatione mortui sunt, ad sepulturam
| Ecclesiasticam non admittuntur. Nam has supplicationes sus-
| cepit Ecclesia (ut ex S. Aug. retulit Conc. Cabilon. 2. cap. 994)
| pro spiritibus in Christiana et Catholica societate defunctis. Et
Cone. Braccar.1. cap.17°. Placuit, ut catechumenis sine bap-
| tismo defunctis, neque oblationis commemoratio, neque psaliendi
impendatur officium, nam et hoc per ignorantiam usurpatum est.

Huc pertinet' Canon 2. Concilii Vasensis®. Horum qui in
| bone vite cursu decedunt oblationem recipiendam, (vide notas
|in ult. Collectam hujus officti) et eorum funera, ac deinceps
| memoriam Ecclesiastico affectu prosequendam statuimus. At
quicunque propria voluntate se in aquam jactaverit, aut collo
| ligato se suspenderit, aut de arbore precipitaverit, aut ferro
percusserit, aut qualibet occasione voluntaria se morti tra-
diderit, istorum oblata non recipiantur, ut decernit Auti-

SERIES.

conservator animarum, qui quos diligis
corripis, et quos recipis, pie ad emenda-
tionem coerces; te invocamus, Domine,
| ut medelam tuam conferre digneris, et
| ut anima famuli tui in hora exitus
illius de corpore, absque peceati ma-
cula per manus sanctorum angelorum
} tuorum tibi representari mercatur: per
Dominum nostrum &e. Oratio,in missa
pto infirmo proximo morti.—Missale
Sarisb. Commune, fol. xxxvii.]

ἃ ({Dicente beato Augustino: non
| sunt pretermittende supplicationes
| pro spiritu mortuorum, quas faciendas
| pro omnibus in Christiana et Catholica
| societate defunctis, etiam tacitis nomi-
nibus eorum, sub generali commemo-
ratione suscepit ecclesia.—Concil. Ca-
| bilonens. II. (A.D. 813.) can. xxxix.
| Concilia, tom. ix. col. 368, B. The

passage of S. Augustine is from his
| tract de cura pro mortuis gerenda, cap.
iv. § 6. Op. tom. vi. col. 519, E, F.]

€ {Concil. Bracarens. II. (or I. ac-
| cording to others) (A.D. 563.) can. 17.

ap. Concilia, tom. vi. col. 522, Bees
The exact words are ‘sine baptismi re-
demptione,’ and after defunctis, *simili
modo,’ referring to canon 16, which for-
bids the commemoration of the oblation,
or the attendance with Psalms at the
burial of those who have laid violent
hands on themselves or been put to
death for their crimes.—Ibid. }

f (This paragraph is added in a much
later hand; it is from Calixtus, ubi
supra, ὃ ΧΧΥ., xXvi., except the last
sentence, De his enim, &c. |

gs [The words of the canon are:
Pro his qui pcenitentia accepta, in
bone vitz cursu satisfactoria compunc-
tione viventes, sine communione in-
opinato nonnunquam transitu, in agris
aut itineribus preveniuntur, oblationem
recipiendam, et eorum funera, ac dein-
ceps memoriam ecclesiastico affectu
prosequendam. — Cone. Vasense II.
(A.D. 442.) can. 2. Concilia, tom. iv.
col. 717, A.J

Bb2

SEconpD

ΞΈΘΟΝΡ

SERIES,

372 NOTES ON THE BOOK OF COMMON PRAYER.

siodorensis Synodus, can. 17%. Nempe mos erat in veteri
Ecclesia, ut defunctorum vel parentes, vel liberi, vel cognati,
vel denique amici, oblationes illorum nomine offerrent in argu-
mentum et testimonium, quod illi Ecclesiastice communionis
participes decessissent. De his enim oblationibus sumebat et
participabat populus fidelis, atque etiam pauperes et Ecclesie
ministri, in alimoniam et subsidium partem habuerunt.

Cuthred, the 13th king of the West Saxons, was the first
here in England who permitted the bodies of the dead to
be buried within the walls of their cities, which before were
used to be buried in the fields. Bak., Hist., p. 3‘.

In sure and certain hope of resurrection, &c.| Et hoe con-
jirmatur in resurrectione Christi, qui veraciter surrewit, et,
dicit apostolus ad Phil. 2. conformabit corpus humilitatis
nostre configuratum corpori claritatis sue.

1 heard a voice from heaven, &c.| Laudamus Deum, et gra-
lias agimus pro iis qui in Christo obdormierunt, eo quod egre-
gium certamen certaverint, et fidem servaverint, et oratur
postea, ut Deus beatam illis resurrectionem indulgeat.

Lead us not into temptation. Answ. But deliver us.] Vide
que annotata sunt ad hanc resp. in ord. Comminationis.

Depart hence in the Lord, et infr. And all others departed.]
᾿Απολύεσθαι Hellenistis dicuntur pii cum moriuntur, ut Tobie
ii. 6. Ita LXX. Num. xx. in fine, ὅτι ἀπελύθη ’Aapov, et Gen.
xx. 2. Abraham ait, ᾿Εγὼ ἀπολύομαι ἄτεκνος, ubi Targum,
abeo ex hoc mundo, quomodo et Festus aiti, Romanis antiquis
mortem dictam abitionem. Est autem in hoc loquendi gener
manifesta professio sperate vite alterius.

Beseeching Thee, that it may please Thee shortly to ac-
complish the number of Thine elect.] Here is a prayer, and
a prayer for the elect, that is, for all them who live and
die in the true faith and religion of Christ. We pray that
God of His goodness would accomplish this number, for

4 [Concilium Autisiodorense, (A.D. i [Baker’s Chronicle, p. 6.]
578.) can. 17. ibid. tom. vi. coi. 644, C. i [S. Pomp. Festus ie verborum
The words of the canon begin ‘At qui- significatione, lib. i, ad verb. Abitio-
cunque,’ the last words are ‘oblationon nem. ]
recipiatur.’ |

ON THE OFFICE FOR THE BURIAL OF THE DEAD. 378

those who are elect and dead cannot be made perfect, nor Ssconp
obtain all the gracious promises of God made unto them, JBERE NS
without us that be alive, and elected to the same inheritance

with them; (Heb. xi. w/t.) This prayer, therefore, relateth

ito them that are dead in the faith of Christ, as well as to
ourselves that make profession of it here in this life.

And to hasten Thy kingdom.| Wherein we join our

| prayers with the souls that St. John saw under the altar Rev. vi.
|}in his vision, saying, ‘ How long, O Lord, holy and true, ae

| dost Thou not judge,’ &c., and to whom it [was] said, that

| they should rest yet awhile, until their fellow-servants also

should be perfected with them. And this was the reason,

that in the ancient Church, prayers relating to the dead saints

J were made, pro mora finis, pro requie et tranquillitate ani- Tertull.,

| marum eorum qui placide in Christo obdormierunt ; fondly ae a
| applied by the new Roman Catholics to the fetching out of Orat. in |
men’s souls from their feigned pains of purgatory ; whereof Ps

| the ancient fathers never said a word.

| That we with this our brother, &c.™] A special prayer for
| the person departed, as well as for ourselves that remain
| behind, referring to a joyful resurrection, and to a perfect
| consummation of body and soul together in God’s eternal
|} kingdom of glory; which being yet [to] come, we may
| lawfully pray for it, as we are likewise taught and com-
| manded to do (no less for the kingdom of glory, than for the
kingdom of grace,) in the Lord’s prayer, advemat regnum
| Tuum. And this manner of prayer for the dead the Pro-
| testant and Reformed Churches have always used and main-
| tained, even in Scotland itself, when they put a dead body there ‘
| into the grave (of any one whom they believe to have been a
faithful professor of the Gospel) though they say nothing

else, yet this they say, God send it, or we wish it, a happy

Matt. vi.
10.

k (Oramus etiam... . pro mora lum consortium mortuorum, vera regio

finis—Tertullian. Apolog. cap. 39. Op.
p. 31, A.]

1 [Dilexi, et ideo prosequor eum
usque ad regionem vivorum, nec dese-
ram, donec fletu et precibus inducam
virum, quo sua merita vocant, in mon-
tem Domini sanctum: ubi perennis
vita, ubi corruptela nulla, nulla con-
tagio, nullus gemitus, nullus dolor, nul-

viventium, ubi mortale hoc induat im-
mortalitatem, et corruptibile hoe in-
duat incorruptionem.—S.Ambros.Orat.
de obit. Theodos., ὃ 87. Op. tom, ii.
col. 1208, A.]

™ {The words of the prayer before
1662 were ‘ that we with this our
brother and all other departed in the
true faith,” &c.

Seconp
SERIES.

374. NOTES ON THE BOOK OF COMMON PRAYER.

resurrection. //is concordant" quotidiana etiam nostrorum —
et bonorum omnium vota; quibus optamus, id est, Deum pre-
camur, ut animabus fidelium defunctorum propitius esse velit,
et in paradisum nunc pridem receptas quiete et gaudio mactare
deinceps concedat. Neque est quod dicant nonnulli, hoc tantum
eos optare, non autem rogare aut orare Deum ut tribuat. Voces
enim ipse aliud sonant, et cum ista, nisi divina benignitate
(uti hic in Officio Mortuorum loquimur) obtingere non possunt,
quid aliud est optare a Deo ista concedi, quam Deum rogare
ut largiatur? Absurdum enim fuerit optare a Deo aliquid
donari, quod Deum ut donet rogare nolis.

Sed audiamus® virum egregium, et inter Protestantes e primis
Reformatoribus unum, Urbanum Regium, in libello de Formulis
caute loquendi, edito anno superioris seculi 44”. “ Korum certe
qui in fide Christi obdormierunt, memoria semper in Ecclesia
religiose celebrata fuit, Quare vir Dei, Doctor Martinus
Lutherus, in eternum observandus preceptor noster, non putat
a Christiana pietate alienum esse, si pro nostris defunctis semel
atque iterum ex libera devotione oraverimus. Caritas enim
Christiana mire efficax virtus est, nec se continet, quin et pro
vivis et pro defunctis sit solicita; ita ut et commembra nostra
ex hoc seculo emigrantia pia prece commendet Christo Domino
et Deo nostro in eternum benedicto. Et hec erat olim, et est
nunc in Ecclesia Catholica memoria defunctorum, que evidens
testimonium est caritatis et fidei de gloriosa carnis resurrec-
tione; et quum sit fructus fidei que per caritatem operatur,
nemo eam rejiciet, nisi sint Epicurei et Sadducei.” Subjungit
veterum patrum dicta et exempla, e quibus antea aliqua reci-
tavimus.

But from hence‘ (be they either wishes or prayers which
the Church maketh for.them that are departed out of this
life in the faith of Christ) to imagine and conclude, as the
new Roman Catholics do, that therefore their souls are in

purgatory and pain, is a very vain collection. For even in

® [This is from Calixtus, ubi supr.

de precipuis Christiane doctrine locis;
δ Ixxv.]

eap. De Sanctorum cultu. Op. Latine

° (This is from Calixtus, at the be-
ginning of § lxxv., just before the last
citation. The concluding sentence~is
modified by Cosin.]

P [Urbanus Regius; Formule que-
dam cau‘e et citra scandalum loquendi

edita. pars i. fol. xxv. Ὁ. Noriberg. 1562.
The tract is there said to be published
in 1535.]

4 [This is derived from Calixtus,
ibid, § lxxvi. ]

ON THE OFFICE FOR THE BURIAL OF THE DEAD. 970

the Roman Canon® itself they pray, Ut omnibus in Christo Srconp

mortuis et quiescentibus locum refrigerii lucis et pacis Deus
tndulgeat. Can it be said, that those souls which are at rest
in Christ are also tormented in the pains of purgatory? In
all other Liturgies, Greek and Latin, simpliciter oratur pro
mortuis, ut quiescant in sinu Abrahe, ut corpora eorum resur-
| gant ad consummationem beatitudinis, but of bringing them
out of purgatory, or relieving them in their pains there, they
say nothing at all, for they knew of no such matter, neither
did the Church of old teach the people to believe it.

Although therefore it cannot be exactly and distinctly
declared, what benefit the dead receive by these prayers
which the living make for them; yet if there be nothing
else, there is this at least in it, that hereby is declared the
communion and conjunction which we have still one with
another, as members of the same body whereof Christ is the
head.

May have our perfect consummation and bliss, &c.*| Hodie
quidem Pontificii, ut beatarum animarum invocationem stahi-
liant, ipsas gam tum perfecta, et quanta obtingere unquam
debeant beatitudine frui, et clare Deum, et in Deo omnia,
atque adeo desideria mentis et preces hominum superstitum
videre asserunt. Inanis tamen est conatus, nam beati angela
in celis semper vident faciem Patris qui in celis est, Matt.
xiv. 10, non tamen in Deo vident omnia; de die enim illa et
hora, que huic mundo suprema erit, nemo scit, ne angeli qui-
dem celorum, Matt. xxiv. 36; Mark xii. 32. (Ht Deus qui
est unicus scrutator cordium, solus cognoscit cogitationes homi-
num.) Non igitur quicunque Deum videt, in Deo videt omnia.
Sed etiam ipsa hypothesis laborat, et cum S. Scriptura non
congruit. (Nam posita et concessa hie clara Dei visione, quam
sanctis tribuunt, nondum tamen dici potest sanctos summa et
consummata beatitudine fruit.) In apocalypsi animabus mar-
tyrum sub altari quiescentibus date sunt stole albe, (hoc
est, gloria et felicitas in paradiso celesti,) attamen dictum est
eis ut requiescerent adhuc paululum, usque quo compleantur
etiam conservi et fratres eorum, (in hac vita terrena superstites)

τ [Canon Missz ap. Missale Roma- which are here put in parentheses, and
num. | altered a few connecting words, and in

8 [This note is from Calixtus, ubi the last paragraph only gave in brief
supr. § lxxvii. Cosin added passages the substance of what Calixtus wrote. ]

SERIES.
Ae ee

376 NOTES ON THE BOOK OF COMMON PRAYER.

Seconn Apoc. vi. 10, 11; οὐ prisci V. T. fideles, non obtinuerunt pro-
SERIES. missum, quod Deus de nobis melius quiddam providerat, ne
absque nobis consummarentur, Heb. xi. 89. Si enim maxima
et potissima retributio, et ipsa summa et consummata beatitudo
(cujus hic mentionem facimus) in clara Dei visione et fruitione
posita jam ante obtigit ; quorsum tanto apparatu Dominus
noster ad judicium veniet? Num saltem ut appendiculam
tantum pridem accepte beatitudinis in corpus mortuum con-
ferat, (et resuscitet illud e sepulchro ut anime conjungatur, ita
ut nihil aliud factendum restaret ?) Verum enimvero futurum
est preterea, ut Filius hominis veniat in gloria Patris sui cum
angelis suis; et tunc reddet unicuique secundum ipsius facta,
Matt. xvi. 27. Ecce, ait, venio cito, et merces Mea Mecum
est, ut reddam unicuique, prout opus ipsius erit, Apoc. xxii.
12. (Omne opus Deus adducet in judicium,) Eccl, xu. 18.
Et omnes sistemur ad tribunal Christi, et unusquisque nostrum
de seipso rationem reddet Deo, Rom. xiv. 10, 12. Imo quod-
cunque verbum otiosum loquuti fuerint homines, de eo reddituri
sunt rationem in die judicii, Matt. xii. 56. Que omnia claris-
sime osterndunt, examen fore instituendum, in die illo magno
de universis hominum factis tam bonis quam malis. Ideo
fructus hujus deprecationis quam pro mortuis in Christo faci-
mus, prorsus nullus esse non potest ; facit enim ad perfectiorem
eorum consummationem in eterna beatitudine, quando erunt
absque metu omni ulterioris alicujus examinis, et tam in cor-
pore guam ir anima consummabuntur.

Interim certum est* justorum animas esse in manu Dei, et
non tangi a tormentis, Sap. ii. 1, et requiescere a laboribus
suis, Apoc. xiv. 13, esse in sinu Abrahe, Luke xvi. 22, et
in paradiso, Luke xxill. 43. Translato autem verbo omnis
etiam spirituahs quasi regio, ubi anime bene est, merito para-
disus dict potest, et sinus Abrahe, (qui pater omnium creden-
tium appellatur, Rom. iv. 11,) ubi gam post hujus vite dolores
nulla futura sit tentatio. Adeo ut anime fidelium post disces-
sum e corpore in tuto sint, et quiete potiuntur ; imo blande
foventur, et exhilarantur, quemadmodum pueruli solent in
gremio suorum parentum.

Albeit therefore, as we may from hence most certainly

τ [Calixtus, ibid., § ]xxviii.] Calixtus, ibid., being the continuation
* | ‘This paragraph is translated from οἵ ὃ Ixxvili.]

ΟΝ THE OFFICE FOR THE BURIAL OF THE DEAD. 377

\ffirm and conclude, that the souls of the faithful, after they
we departed from their bodies, be “in joy and felicity” (as we
icknowledge in the first part of this prayer) yet because
hey are not in such a degree of-that joy and felicity, as that
hey can have or receive no more than they have already,
herefore in the latter part here of this our prayer, we be-
eech God to give them a “full and perfect consummation of
pliss, both in body and soul, in His eternal kingdom of glory,”
which is yet to come. And whatsoever the effect and fruit
bf this prayer will be, though it be uncertain, yet hereby we
jhew that charity which we owe to all those that are fellow-
jervants with us to Christ; and in this regard our prayer
‘annot be condemned; being neither impious nor unfit for
}hem that profess Christian religion. For in hke manner,
i I should make a prayer to God for my father or mother,
jor my brother or sister, for my son or daughter, or any
pbther friend of mine who were travelling in a journey, be-
jeeching Him that He would prosper them in their way,
md keep them from all danger and sickness, till they should
afely and happily arrive at their journey’s end, and the place
lyhere they desire to be; although at the same time when
pray thus for them, peradventure they be arrived at that
)

place already (which I knew not) with all safety, and met
jvith no dangers or diseases by the way, whereby all my
prayer is prevented, yet the solicitude, and charity in the
neanwhile, that I had for them, cannot be justly or charita-
oly reprehended by any others. Vide que annotata sunt in
Litania, ad verba “ et in die Judicir'.”

That we, with this our brother, and all others", 6.1 Ubi
20n solum pro vivis (nobis) oratur, sed etiam pro defunctis, qui
ut Christiani, et ecclesiastice communionis participes diem
uum obierunt. Hoc enim pacto nostram quoque erga defunctos
baritatem, et cum illis conjunctionem declaratum imus. Quod
bt antiqua Ecclesia facere solebat. ‘ Neque enim piorum
aime mortuorum (ut loquitur magnus et sanctus doctor
Auyustinus, lib. xx. de C.D. cap. 9*,) separantur ab Ecclesia,
que etiam nunc est Regnum Christi.” Et Lib. de Cura pro

|

}
|

ve

τ [See above, pp. 241—243. ] x [S.Aug. de Civitate Dei, lib. xx.
u {The passage which follows is from cap. 9. ὃ 2, ΟΡ. tom, vii. col. 586, F.]
Calixtus, ibid. ὃ xxxvi. and xxxix. ]

SECOND

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SECOND

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378 NOTES ON THE BOOK OF COMMON PRAYER.

mortuis, cap. 1¥. ‘ Non parva est (inquil) Universe Ecclesia,
que in hac consuetudine claret, authoritas, ubi in precibus
sacerdotis, que Domino Deo funduntur, locum suum habet
etiam commendatio mortuorum.’ ‘Item, cap. 45. Non sunt
pretermittende supplicationes pro spiritibus mortuorum, quas
faciendas pro omnibus in Christiana et Catholica societate
defunctis, etiam tacitis nominibus quorumcunque, sub generali
commemoratione suscepit Ecclesia.”

Consummation.| Id est finem et cessationem temporis gra-
tie, cujus tempus stat quamdiu manet Ecclesia militans in
hoc seculo*.

Both in body and soul.| Sciendum est quod resurrectio
generalis non erit tantum in corpore, sed etiam in anima.
Nam sicut homo meruit vel demeruit in corpore et anima si-
mul, sic punitur vel premiatur simul in utroque?.

THE COLLECT.

Collecta olim dicta ad missam pro defunctis; que tamen
missa apud antiquos non erat in usu. Adfertur a Cochleo pro
hujusmodi missis 5. Dionys. Eccl. Hier., cap. 7°, quibus (in-
quit) liceret poenitentibus et eneryumenis adsistere, quod in
aliis non licebat. Sed Dionysius loco per Cochleum adlegato,
non loquitur de missis, sed de nudis precibus, quales sunt iste
quas Ecclesia Anglicana retinuit. Deceptus est Cochleus per
Dionysii interpretem, qui Grecam vocem εὐχὴν vertit ‘mis-
sam, et imperitiam suam aut (quod pejus est) imposturam
prodidit.

O merciful God, the Father of our Lord Jesus Christ.]

y [S. Aug., Lib. de cura gerenda pro

functis; sed fallit per hoe indoctos
mortuis, cap. 1. ὃ 3. Op. tom. vi. col.

laicos suos, &c.... Affert tamen hic

516, D. | quandam differentiam, que observatur
z (Id. ibid., cap. 4. ὃ 6. col. 519, circa missam pro defunctis aliter quam
E.] circa alias missas: nempe permittit

a [Lyndwocd, Prov. Angl., lib. i.

his sacris interesse pcenitentes et
tit. 1. ce. 1. p. 6, not. o. in verb. con-

energumenos, quod in aliis missis non

summatio. |

b (Id. ibid., note 4, ad verb. gloriam
zternam. |

© [The passage of Cochleus alluded
to is in his tract called Philippica sep-
tima adversus seditiosos et famosos li-
bellos Philippi Melancthonis, cap. xiv.
de Missis pro animabus defunctorum ;
at. objicit nobis Philippus ‘ Dionysium
nihil prorsus de missa Joqui pro de-

permittitur.—Ad cale. Cochlei Hist.
Hussitarum, p.585, prope Mogunt.1549.
The passage of Dionysius referred to is
De Ecclesiastica Hierarchia, cap. vii.
Contemplatio, ὃ 3: σκόπει δὲ, ὅτι νῦν ob
πᾶσαι κατὰ τὸ σύνηθες αἱ καθαιρόμεναι
τάξεις ἀπολύονται, μόνοι δὲ τῶν ἱερῶν
ἐκβάλλονται χώρων οἱ κατηχούμενοι.----

S. Dion. Areop., Op. tom. i. p. 260, B.]

ON THE OFFICE FOR THE BURIAL OF THE DEAD. 379

| There was, in the first ordering of this book set forth in the
}second year of King Edward the Sixth, a celebration of the

| Communion appointed at the burial of some persons®; and this
} was the collect then used ; the Epistle, 1 Thess. iv., “1 would
jnot, brethren, that ye should be ignorant concerning them
jwhich are fallen asleep,” &c. unto, “ Wherefore comfort
jyourselves with these words ; the Gospel, John vi., “‘ Jesus
jsaid to His disciples and the Jews, All that My Father hath
| given Me,” &c. unto, “ And I will raise him up at the last

| At this Communion (which was kept to shew that the
|deceased party died in the common faith and communion of
fall true Christians) there were oblations made in solemn
|manner either by the parents, or the children, or the kindred
jand friends of such as so died. And at solemn funerals of
[ΤΟΥ Δ], noble, and other great persons, attended by the heralds,
we have that custom still; where, if those heralds stand in
jthe church to receive the offerings, they usurp the priest’s
| office.

In the ancient Church the Communion was at this time
icelebrated for the same purpose, to declare by it, that the
jdead person departed out of this life in the public faith and
junity of the Catholic Church of Christ: from whence we
Bein what the reason was, that Monica, the mother of
|St. Augustine, so much desired to be remembered at the
altar after her death®; which was not (as the fond and igno-
rant sort of people among the new Roman Catholics imagine)
‘to fetch her soul so much the sooner out of purgatory (for
jthe papal purgatory fire was not then kindled, nor known ;)
| but partly to testify her faithful departure in the religion and
communion of all other good Christians, and partly to have
praise and thanksgivings rendered to Almighty God for her
happy departure out of this world to a better, and partly
also, that by the prayers of the Church made at the celebra-
tion of the holy Eucharist, and by virtue of Christ’s death
and sacrifice therein commemorated, she might obtain a
joyful resurrection of her body out of the grave, and have

4 [See above, p. 170, note o.] altare memineritis mei ubi ubi fueritis,
© [Ponite, inquit, hoc corpus ubicun- —S. Aug. Conf., lib. ix. cap. 11. § 27.
᾿ 46, nihil vos ejus cura conturbet; Op. tom. i. col. 167, C.]

tantum illud vos rogo, ut ad Domini

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380 NOTES ON THE BOOK OF COMMON PRAYER.

her perfect consummation of glory both in body and soul, in
God’s everlasting kingdom.

And in testimony that the Church acknowledged all per-
sons thus dying in the common and true faith of Christ to
be of their communion, the oblations which their parents
or friends presented in their names were received by the
priests at the altar, whereas it had not been lawful to receive
them, if those persons had not died in that communion and
unity with the Catholic Church of God, or were persons
broken off, or excommunicated from the body of it.

Of those oblations we read in St. Augustine’s book called
his Enchiridion ad Laurentium, cap.110': “ Cum sacrificia
(¢nguit) sive altaris, sive quarumcunque eleemosynarum pro
baptizatis defunctis omnibus offeruntur, pro valde bonis gra-
tiarui actiones sunt, pro non valde malis propitiationes sunt,”
(nempe ut resurgant, et misericorditer cum iis fiat in die judicii,
quemadmodum in Eccl. Angl. Litania preces facimus, Libera
nos Domine in die judicii,) “pro valde malis, si nullo sint ad-
jumento mortuorum, qualescunque tamen sunt vivorum conso-
lationes.’ Repetit ἰδία Liber Quest. ad Dulcitium, Q. 28.
Item Lib. de Cura pro mortuis, cap. 4°. “ Quibus ad ista
desunt parentes, aut filii, aut cognati vel amici, ab una eis
exhibentur pia matre communi Ecclesia.” Addit tamen cap.
ult. “ Non existimemus ad mortuos pro quibus curam geri-
mus hee beneficia pervenire, nisi quod pro eis sive altaris,
sive orationum, sive eleemosynarum sacrificiis [solenniter]
supplicamus ; quamvis non pro quibus fiunt omnibus pro-
sint, sed iis tantum quibus dum vivunt comparatur ut pro-
sint. Sed quia non discernimus qui sint, oportet ea pro
regeneratis omnibus facere, ut nullus eorum pretermittatur, ad
quos hec beneficia possint et debent pervenire. Melius enim
supererunt ista eis, quibus nec obsunt, nec prosunt, quam eis
deerunt quibus prosunt.”

£ [S. Ang. Enchiridion, cap. 110. § 29.
Op. tom. vi. col. 238, C. Augustine’s
words are “ Etiamsi nulla sint adju-
menta.’’—See Calixtus, ibid., ὃ xxvi.]

& [Ita fit ut neque inaniter Ecclesia,
vel suorum cura pro defunctis, quod
potuerit religionis impendat, et tamen
ferat ‘unusquisque secundum ea que
gessit per corpus, sive bouum, sive
malum, reddente Domino unicuique
secundum opera ejus. Ut enim hoc

quod impenditur, possit ei prodesse
post corpus in ea vita est adquisitum
quam gessit in corpore.—S. Aug. Lib.
de octo Dulcitii quest. Quest. 2. ὃ 3.
Op. tom. vi. col. 129, F, G.]

h [S. Aug. Lib. De Cura gerenda
pro mortuis, cap. 4. ὃ 6. Op. tom. vi.
col. 519, F.]

fildsibid:, cap. 18. $1225 cols
530, D. See Calixtus, ibid. ὃ xxxvi.
XXXVii. |

ON THE OFFICE FOR THE BURIAL OF THE DEAD. 381

Receptus itaque fuit mos celebrande, quando corpora fune-
rarentur, Kucharistie; cujus qui exequiis intererant, par-
ticipes facti, et hec erat celebratio Sacramenti in sepultura
mortuorum. <Augustinus de funere matris sue Monice, Lib.
Confess. 1X. cap.12!. “ Eece corpus elatum est, imus et redi-
mus sine lachrymis; nam neque in tis precibus, quas tibi,
O Deus, fudimus, cum offerretur pro ea sacrificium pretit
nostri, jam juxta sepulchrum posito cadavere priusquam de-
poneretur, sicut illic fiert solet, nec in iis precibus ego flevi, sed
toto die graviter in occulto mestus eram.’ Et de morte et de
funeratione ipsius Augustini Possidius in ejus vita™ ; “ Nobis
astantibus obdormivit in pace cum patribus suis, enutritus in
bona senectute; et nobis coram positis, pro ejus commendanda
corporis depositione sacrificium (Eucharistie) Deo oblatum
est et sepultus est.” Conjungebaniur itaque antiquitus sacri-
Ποῖα, sive gratiarum actiones, oblationes, et orationes in de-
functorum sepulturis.

Sed quia hec postea, excogitato purgatori commento, ad
Missas (quas vocant) pro defunctis inde extrahendis detorta
sunt, et que libere erant observationis in necessariam con-
verse fuere, ideo ab Ecclesiis omnibus Reformatis, adeoque
ipsa nostra Anglicana post quartum annum Regis Edw. VI.
celebratio Eucharistie in funeratione mortuorum omissa est,
retentis interim gratiarum actionibus pro felict eorum ex hoc
mundo discessu, orationibus pro beata eorum resurrectione, et
alicubi etiam oblationibus, quarum pauperes et ministri sacro-
rum alerentur.

Talia quidem" improbavit et damnavit Aérius, dicens, orare,
vel offerre pro moriuis (verba sunt Augustini Lib. de Heret. cap.
53°.) non oportere, et propterea, cum etiam insuper Arianus
esset, inter hereticos et turbatores Ecclesia relatus est. Plura
de co apud Epiphanium Her. 75”. Sed nos (ut protestatur

k [What follows is from Calixtus,
ibid, § xxxviii. with verbal alterations,
down to sepulturis. }

1 (S. Aug. Conf., lib. ix. cap. 12.
§ 32. Op. tom. i. col. 168, F.]

m [Possidius in Vita S. August., cap.
31. Op. S. Aug. tom. x. in Append.
col. 280, A.]

1 [The rest of this note is from Ca-
lixtus, ibid. § xxxix.]

° {Aériani ab Aério quodam sunt,
qui cum esset presbyter, doluisse fertur

quod episcopus non potuit ordinarii et
in Arianorum heresim lapsus, propria
quoque dogmata addidisse nonnulla,
dicens offerre pro dormientibus non o-
portere.—S. Aug. Lib. de Heres. cap.
53. Op. tom, viil. col. 18, E. Ed. Ben.
“See MSS. At editi ‘ dicens, orare vel
offerre pro mortuis oblationem non
oportere.’”” Annot. Bened. ]

P [εἶτα μετέπειτα, τίνι τῷ λόγῳ μετὰ
θάνατον ὀνομάζετε, φησὶ (᾿ Αέριος), ὀνό-
ματα τεθνεώτων; εὔχεται γὰρ, φησὶν,

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Pulpitum
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bon.

989 NOTES ON THE BOOK OF COMMON PRAYER.

Apologia Augustane Confessionis, Art. 39. de abusibus) ora-
tiones pro mortuis non prohibemus, nec . . . nos Aério patroci-
namur. Quanguam in hac re quem fructum, et quod emolu-
mentum defunctis hujusmodi preces conferant, difficile sit ex-
plicatu, ad contestandam tamen fidem, spemque Resurrectionis,
Christiani semper eas usurparunt. “Et quid utilius (ait Lpi-
phanius contra Aérium disserens') quid opportunius, quam
superstites credere, quod vivunt defuncti, καὶ ἐν ἀνυπαρξίᾳ οὐκ
εἰσὶν, et non destituuntur existentia, sed sunt, et vivunt apud
Dominum?... Et pro justis memoriam facimus, et pro peccato-
ribus, δο. Nempe pro omnibus per Christum gratias agimus
de felici eorum excessu, et precamur pro beata eorum resur-
rectione ; atque hoc ipso omnibus non nisi per Eum salutem
obtingere profitemur. C.

Who also taught us by His holy apostle St. Paul.| Ad
1 Thess. iv. 13. “Nolumus vos ignorare de dormientibus, ut non
contristemini sicut ceteri qui spem non habent.” Potest namque
hic queri, Ad quid nobis utilis est fides sive spes resurrectionis?
Et dic, quod ad quatuor. Primo, ad tollendas tristitias quas
ex mortuis concipimus, juxta illud apostoli; et pro hoc vide 13
4. 2°. [6.1 Quam preposterum, et c. Qui divina. Secundo, quia
solicitos nos reddit ad bene operandum propter desiderium
premii. Tertio, quia retrahat nos a malo ob timorem pene.
Quarto, aufert timorem mortis, in quantum speramus aliam
vitam post mortem. Tinw.*

ON THE COMMINATION SERVICE.

The Priest shall go into the pulpit.| | Consuevisse veteres in
Ecclestis loca editiora habere, e quibus non tantum evan-
gelium sed et alie lectiones legerentur, significant ea que
de Celerino et Aurelio lectoribus scripsit B. Cyprianus,

ὁ ζῶν ἢ οἰκονομίαν ἐποίησε, τί ὠφεληθή- παρὰ τῷ δεσπότῃ. ... καὶ γὰρ δικαίων

σεται 6 τεθνεώς. ---5. Epiphan. adv.
Heres., lib. iii. tom. i. Her. 7ὅ. cap. 3.
Op. p. 907, A.]

4 [ Apologia AugustaneConfessionis;
xii. de Missa; ap. Libros Symbolicos Ec-
clesie Lutheranz. ed. Meyer, p. 165. ]

τ [τί ἂν εἴη τούτου καιριώτερον, καὶ
θαυμασιώτερον πιστεύειν μὲν τοὺς πα-
ρόντας ὅτι οἱ ἀπελθόντες ζῶσι καὶ ἐν
ἀνυπαρξίᾳ οὐκ εἰσὶν, ἀλλὰ εἰσὶ, καὶ ζῶσι

ποιούμεθαι τὴν μνήμην καὶ ὑπὲρ ἅμαρτω-
Aév.—S. Epiphan. adv. Heres., lib. iii.
tom. i. Her. 75. cap. 7. Op. p. 911, A,
B.]

* [Decretum, parsii. caus. 13. quest.
2. c. 25 and 28. ap. Corp. Jur. Can.,
tom. i. |

* [Lyndwood, Prov. Angl., lib. i.
tit. 1. c. 1. p. 6. gloss. in verb. eterna
damnatio. |

ON THE COMMINATION SERVICE. 383

Lp. 33%. ubi inter cetera eleganter opponit pulpitum ca-
taste ; et Aurelium in hac conspicuum fuisse Gentilium mul-
titudini, in illo a fratribus conspectum. rat autem catasta
locus editior, in quo servi venalitit exponebantur, aut pegma
in quo supplicium pendebat reus. Quo sensu dixit Cyprianus
Aurelium lectorem fuisse Gentilibus in eo loco conspicuum,
sicut in pulpito ecclesie conspectum fratribus. Erant enim
Celerinus et Aurelius confessores.

Pulpitum ab eodem 5. Cypriano (loco citato)* etiam tribunal
ecclesie dicitur. Hunc (inquit de Celerino loquens) testi-
monio et miraculo Dei illustrem, quid aliud quam super pul-
pitum, id est super tribunal ecclesia, oportebat imponi, ut
loci altioris celsitate subnixus, et plebi universe pro honoris
sui claritate, conspicuus, legat precepta et Evangelium Do-
mini.

Greci pulpitum Ambonem vocant; nam ab ἀναβαίνω,
ascendo, fit auBov. Quod itidem τὸ βῆμα vocant, quia emi-
net. Quibus tamen τὸ βῆμα aliquando totum locum, in quo
sacra erat mensa et sacrorum ministri una cum suo episcopo
constitebant, aut considebant, significat. C.¥

This pulpit was wont of old time to be so placed and
joined to the front of the chancel, (next to the body of the
church,) that the priest might ascend up into it from his
own stall below, where he read the morning and evening
service. It is now got into the middle of the church, and
in some places the priest that is to preach or do any other
office in it, hath much ado to get thither through the crowd
of the people. And the reformers of our Church in England
were not the first that placed it there; for their unreformed
predecessors had carried it thither before them, as in most
places abroad the new Roman Catholics do now. Which
notwithstanding is otherwise than we find in the use and
custom of the ancient Church. In margine enim cancellorum*
(that is, of the chancels) locus editior ἀμβὼν seu pulpitum
appellabatur, e quo ministri seu lectores sacras Scripturas
populo perlegebant, episcopi seu tractatores (id est, conciona-
tures) exponebant.

u [S. Cypr. Ep. 39. ad Celerum et ὃ Ixi.J
Plebem. (Ed. Pam. 34.) Op. Epist. w [This last paragraph is from Ca-

Ῥ.:.77.] lixtus, ibid. ]
Y (Id. ibid., cited by Calixtus, ibid., x [Calixtus, ibid. § Ixiii. ]

SECOND

SERIES.

Seconp
SERIES.

81 NOTES ON THE BOOK OF COMMON PRAYER.

That ye should answer to every sentence, Amen.) Ubi
observa hance vocem esse particulam tantum affirmantis aut
concedentis, non optantis ut in conclusione precum. Supra
de Collectis’,

Then shall all kneel upon their knees.) | Veteres Christiani
in Quadragesima, et omni tempore penitentie dicato, orabant
in genibus. Et qui penitentiam agebant delictorum, intra pre-
stituta tempora, erant ὑποπίέπτοντες, postea συνεστῶτες.

Miss. Sar. in Capite Jejunii®. Deinde prosternant se clerici
in choro, et dicant septem Psalmos penitentiales (quorum iste
unus est, qui hic sequitur)... et hec omnia sine nota dicuntur
tam a sacerdote quam a choro®,

Lord have mercy upon us, §c.| All this, to the end of
the first collect following, is appointed in the Order of Sarum,
upon the first day of Lent?.

Lead us not into temptation. Answ. But deliver us, &c.]
It is appointed in many places of this book before, as here
it is, that the choir and the people shall subjoin and say this
last petition of the Lord’s Prayer themselves as they were

anciently used to do in the Latin Church. And the reason
thereof is given by Hugo de S. Victore, (de Offic. Eccl. lib. ii.

cap. 39°.)
cum sacerdote ostendit. Ad hoc enim fuerat invitatus, cum
sacerdos ante Orationem Dominicam diceret, Oremus.

Let us pray.] Sarum’. Et omnes orationes dicuntur cum
Oremus, nisi prima tantum, que dicitur cum Dominus vo-
biscum.

O Lord, we beseech Thee, δο ἢ Hee oratio habetur in
Ordin. Sarum, ad Missam pro Pecca toribus.

¥ [See above, p. 309. ]

* (Feria iv. in capite Jejunii, post
sextam inprimis fiat sermo ad popu-
lum si placuerit, deinde Peenitentiale.—
Missale Sarisb., fol. xxviii. b.]

a (Et hee . . . choro.—Ibid., fol.
xxx. This rubric comes at the Pa-
ternoster, which, with the antiphone,
Remember not Lord, and, Lord have
mercy upon us, follows the Penitential
Psalms. |

b [ Ibid.]

© [Hugo de 5. Victore, Erud. Theol.

floc septimum chorus succinit ; in quo se orasse—

de Officiis Eccl., lib. ii. 6. 39. Op. tom. —

iii. et ap. Hittorp. de Div. Off. p. 758,
col. 1, D.]

4 [Missale Sarisb., fol. xxx. b.]

* [The collect in the Missa pro pec-
catoribus begins in the same words as
that in the service used on Ash-Wed-
nesday, from which it is translated:
but the latter part is “ut pariter no-
bis indulgentiam tribuas benignus et
pacem. Per Dominum.’—lIbid. Com-
mune, fol. xxxi. b.]

ot

ON THE COMMINATION SERVICE. 385

O most mighty God.| This collect is made of six collects
that here follow in the Order of Sarum’.

Then shall the people say this that followeth after the minister,
Turn thou, §c.] Instead of this prayer they were wont to
absolve the people (as appeareth by the Order of Sarum)
after this manner®, Vertat se sacerdos ad populum, et eatendens
manum dicat super eos sine nota, sed im audientia, hoc modo:

Absolvimus vos vice B. Petri apostolorum principis, cui collata
est a Domino potestas ligandi atque solvendi, et quantum ad vos
pertinet accusatio, et ad nos remissio, sit vobis omnipotens Deus
vita et salus, et omnium peccatorum vestrorum pius indultor | &c.]
Qui vivit et regnat cum Deo Patre, δ᾽.

Deinde surgant omnes a prostratione, osculantes terram, vel
formulas.

Postea benedicantur et distribuantur cineres super capita cleri-
corum et laicorum, a dignioribus personis, dicendo :

Memento homo quod cinis es, et im cinerem reverteris,
nomine Patris, et Filia et Spiritus S, Amen.

In

ON THE PSALTER.
Ps. ev. 27. Land of Ham.| Hoc est, in Mgypto. Mizraim

enim Chami filius colonias in Afgyptum duait circa annum mundi
1816. Que inde Mizraim et terram Chami nomen adepta est.

ON THE SERVICE FOR THE ORDERING OF DEACONS,

The Preface. And none shall be admitted a deacon.| Mtas
ordinandorum*, Juvenes prafectos esse ecclesia, rara sunt ex-
empla. Nazianz. Orat. 39%.

€ [Six collects, some parts of which
are embodied in this collect.—Miss.
Sarisb. ubi sup., xxx. b. ]

i (S. Gregory is speaking against
young persons being teachers. He
says: εἶτα ὃ Δανιήλ ἐνταῦθα, καὶ ὃ δεῖνα,

& [Μ|55. Sarisb., ibid. ]
» [This is from AZrodius, Rerum ab
omni antiquitate judicatarum Pan-
decte, lib, i. tit. 4. De Pontificibus,
auguribus, episcopis et clericis, et pri-
vilegiis eorum, cap. 1. p. 39. ]
COSIN.

kal ὁ δεῖνα, νέοι κριταὶ, καὶ τὰ παρα-
δείγματα ἐπὶ γλώσσης. . . ἄλλ᾽ οὐ νόμος
ἐκκλησίας, τὸ σπάνιον" εἴπερ μηδὲ μία
χελιδὼν ἔαρ ποιεῖ, K.T.A.—S.Greg. Naz.
Orat. xxxix. § 14. Op. tom. i. p. 686,
E. 687, A.]

cc

SECOND

SERIES.

Seconp
SeRIEs.

386 NOTES ON THE BOOK OF COMMON PRAYER.

XETAS ORDINANDORUM.,

And none shall be admitted a deacon, unless he be xxi. years of
age at the least. A priest shall be full xxiii. years old; and a
bishop xxx.] Omnino hac tam accurata descriptio tempus legi-
timum respicit. Lex qua extat Numer. 1111. 3 οἱ 47, addita his-
loria 1, Paralip. xxiii. 2, diserte docet Levitas justam Junctionem
demum aggressos, cum essent Tricenarii, quanquam ut alia lex
docet, Num. viii. 24, anno xxv°. exacto jaciebant ministertd sui
rudimenta. Ad hoc exemplum voluit Deus et Baptistam et ip-
sum Christum, anno demum xxx°. peracto, exordiri functionem ip-
sis mandatam. Ad exemplum vero legis Hebraa et ipsius Domini
Justinianus imperator constituit eum qui eligeretur episcopus ex-
cedere debere xxx." @tatis annum, Novell. exxxvu.* At olim ne
presbyter quidem ante eam atatem legebatur ut videre est Synodi
Neocesariensis canone Xi.

Sunday or holy-day.| By the Order of Sarum, the bishop
gave orders upon the Saturday in Ember Week. See the
order of the mass there in Sabb. 4° Temp. Quadragesime”™.

ON THE SERVICE FOR THE ORDERING OF PRIESTS.

Epist. 1 Tim. i.

Sober, discreet.| Temperantia enim, modestia, et prudens pra-
meditatio in omni re et loco exigitur a sacerdote.

No fighter.| Adeo jubetur sacerdoti a cede et vulnere absti-
nere, ut etiam si imprudens occiderit, tamen prohibeatur ad altare
ministrare. Sed si jure occiderit, an quod juste et legitime fac-
tum est, cuiquam nocere possit? Nam est apud Zonaram™, sub
Constantino, filio Leonis, Themalium extitisse, qui cum sacra solen=

k [In this constitution it was ordered Conc. Neoc. (A.D. 314.) can. xi. Con-

that an oath should be taken, of which
part was, καὶ ὑπὲρ τὸ τριακοστὸν ἔτος
εἶναι τούτους émeActayto.—Authentice,
seu novelle Constitutiones Justiniani
Imp. Collat. ix. tit. 20. Novell. 137. ¢.
2. ap. Corp. Jur. Civ.]

1 [πρεσβύτερος πρὸ τῶν τριάκοντα
ἐτῶν μὴ χειροτονείσθω, ἐὰν καὶ πάνυ ἢ 6
ἄνθρωπος ἄξιος, ἀλλὰ ἀποτηρείσθω. ὁ γὰρ
κύριος ᾿Ιησοῦς Χριστὸς ἐν τῷ τριακοστῷ
ἔτει ἐφωτίσθη, καὶ ἤρξατο διδάσκειν.---

cilia, tom. i. col. 1518, A.]

m (There is a collect at the end of
the service on the Saturday in the
Lent Ember-week, which is said if the
bishop is not present. The rubric after
it is ‘‘Si episcopus presens fuerit et
ordines fecerit, non dicetur.’’—Missale
Sarisb., fol. xl. ]

n [This reference has not been
found. |

ON THE ORDINATION SERVICES. 387

nia perageret, repente, cognito adventu Saracenorum, intermisso
sacro, fustem, uti erat amictus, ab ostiario sumpsit, atque alios vul-
nerando, alios occidendo, ita strenue se gessit, ut omnes in fugam
versos prohibuerit ecclesia. An dum impedivit, ne sacra ab hosti-
bus et hereticis polluerentur, polluit ipse sese, et ecclesiam pro-
Sanavit? an_dum injuriam repulit, injuriam commisit ? verum
tamen hac de causa abdicatus est sacerdotio ; neque ut restituere-
tur, potuit unquam ab episcopo impetrare. Cur tam severe? Quia
licet hostis jure interficitur, irreligiose tamen tnterficitur a sacer-
dote. Non enim potest militare hominibus, qui militat Deo. Quin-
imo nec medendi causa hance chirurgie partem, que urendo, se-
candove curationem adhibet, exercere permittitur, quomodo igitur
occidere, cui nec sanare fas est? Qui judiciis publicis, penisque
exigendis prohibetur et preesse, et interesse, cruore contaminabit
ipse sese. Lanista erit, non sacerdos. Quomodo placeat Deo
sanguinolentus, qui nec Sibi voluit sacrificari im altari ewus la-
pides ferrum attigisset? qui nec templum adificari a Davide,
quod vir bellator esset, et sanguinem fudisset? Sie respondet
Hildebertus® epist. 63. de Sacerdote qui casu latronem ocei-
derat¥.

(1014) a good report.| Quia propter nos conscientia nostra
supfficit nobis; propter alios fama nostra non pollui, sed pollere
debet. Dua res sunt, fama et conscientia.
fama est proximo tuo necessaria.
moribus clericorum4,

Conscientia tibi:
S. Aug. in Serm. de vita et

Persons meet for the same.| δὲ quidem hoc infame est, et (ut
ait Greg. Naz.) religioni nostra hoc nascitur opprobrium: quod
sacerdotia nec dignitate, nec meritis nec natalibus deferuntur.
Cujus rei vitium, vel labem si prohibere super nos est, et certe

erubescere et aversari, pars aliqua pretatis est. oe ey

© [Consideranti ergo mihi, quanta
in sacerdote postuletur innocentia, et
maxime quam immunis debet esse a
sanguine, non videtur sacerdotem reum
sanguine oportere deinceps ministrare,
quamvis tuendz salutis necessitate ho-
micidium incurrerit.—S. Hildeberti,
Epist. lib. ii. Epist. 43. (al. 60.) Op.
col, 149. ed. Paris. 1708.]

P [The whole of this passage is from
/Brodius, ubi supra, cap. 21. pp. 63, 64,
omitting portions, ]}

4 [S. Aug., Serm. 355. De vita et
moribus clericorum suorum, cap. 1. ὃ 1.
(the words being slightly altered, ) Op.
tom. v. col. 1380, B. |

τ [νῦν δὲ κινδυνεύει, τὸ πάντων ἁγιώ-
τατον τάγμα, τῶν παρ᾽ ἡμῖν πάντων εἶναι
καταγελαστότατον. ὑ γὰρ ἐξ ἀρετῆς
μᾶλλον, ἤ κακουργίας, ἣ προεδρία: οὐδὲ
τῶν ἀξιωτέρων, ἀλλὰ τῶν δυνατώτερων,
οἱ Opdvor.—S. Greg. Naz., Orat, xliii.
§ 26. Op. tom. i. p. 791, D.]

ce2

SEcoND
SERIES.

Seconp
SERIEs.

388 NOTES ON THE BOOK OF COMMON PRAYER.

HMieroboami domum propterea eversam esse scriptum est 4 Reg.
xvil., quod de novissimis populi fecisset sacerdotes. Contra vero
apud Ethnicos in Egypto, in Gracia placuit omnino imperium
cum religione copulari. Algyptii reges pontifices erant. In
Grecia regibus, et post eos summis magistratibus sacerdotum
officia mandabantur ; ut est apud Platonem in dialogo de Regno’,
et apud Demosthenem in Neream'. Rome in collegia ista co-
optabant duntaxat, qui vel in summo magistratu essent, vel antea
JSuissent, hoe est amplissimos, ornatissimos, preclarissimos quose
libet. —Afrod.™

(Address of bishop); After due examination.| Nemo enim
sine examine ordinandus. Conc. Nic. can. 9*. Quam sancte enim
Celestinus’ ille, Sacerdotium eo facilius tribui, quo difficilius
impletur ? In examine versari, cujus sit etatis qui est ordi-
nandus. Quinta enim synodo Constantinop.” prohiberi, presby-
terum esse ante 30. an. (hic 25) utcunque is dignissimus sit.
Versari, cujus eruditionis ; ignorantiam enim matrem esse om-
nium errorum, wt est in Conc. Tolet.4*. Nec refert, innocens
sit, necne, quia, ut Hieronymus ait ad Oceanum”, quantum exemplo
prodest, tantum silentio nocet. In hae re nihil praeclarius, uti-
liusque, quam (ut Nazianz.° ait,) servare nauticum ac militarem

® [περὶ μὲν Αἴγυπτον οὐδ᾽ ἔξεστι Ba-
σιλέα χωρὶς ἱερατικῆς ἄρχειν ... ἐτὶ δὲ
καὶ τῶν Ἑλλήνων πολλαχοῦ ταῖς μεγί-
σταις ἀρχαῖς τὰ μέγιστα τῶν περὶ τὰ
τοιαῦτα θύματα εὕροι τις ἂν προσταττό-
μενα Avexv.—Platonis Politicus, ὃ 80.
Op. tom. ii. p. 290.]

τ [τὸ ἀρχαῖον... τὰς θυσίας ἁπάσας
6 βασιλεὺς ἔθυε. ---- Pseudo-Demosth.
th Νεαίρας. Demosth. Op. p. 1370,
11.

« (rodius ubi supr., cap. 1. p. 39.
The second paragraph comes before the
first in rodius. ]

= [εἴ τινες ἀνεξετάστως προήχθησαν
πρεσβύτεροι, ἢ ἀνακρινόμενοι ὡμολόγη-
σαν τὰ ἡμαρτημένα αὐτοῖς, καὶ ὅμολο-
γησάντων αὐτῶν, παρὰ κανόνα κινούμε-
νοι ἄνθρωποι τοῖς τοιούτοις χεῖρα ἐπιτε-
θείκασι" τούτους 6 κανὼν οὐ προσίεται.
τὸ γὰρ ἀνεπίληπτον ἐκδικεῖ ἢ καθολικὴ
ἐκκλήσια.---(οπο. Nic. (A.D. 325.) can.
xi. Concilia, tom. ii. col. 37, B.]

y [Solum sacerdotium inter ista,
rogo, vilius est, quod facilius tribuitur,
cum difficilius impleatur ?—Czlestini
Pape I. (A.D. 427.) Epist. ii. (ad
Epise. Prov. Vienn. et Narbon.) ὃ 3.
Ibid., tom. iii. col. 479, D.]

7 [6 τῶν ἁγίων θεοφόρων πατέρων
ἡμῶν κρατείτω κανὼν καὶ ἐν τούτῳ, ὥστε
πρεσβύτερον πρὸ τῶν τριάκοντα ἐτῶν
μὴ χεροτονείσθω, κιτ.Δ., repeating the
canon of Neocesarea, cited above, p.
386, note 1. Canones Trullani sive Qui-
nisexti synodi (A.D. 692.) can. xiv.
Ibid., tom. vii. col. 1353, C.]

® [Ignorantia, mater cunctorum er-
rorum, maxime in sacerdotibus Dei
vitanda est, qui docendi officium in
populis susceperunt.—Conce. Tolet. IV.
(A.D. 633) can. xxv. Ibid., tom. vi.
col. 1459, C.]

> [Innocens et absque sermone con-
versatio, quantum exemplo prodest,
tantum silentio nocet.—S. Hieronym.,
Epist. 69. ad Oceanum, § 8. Op. tom.
i, col. 421, B.]

© [ἐπαινῶ τὸν νηΐτην νόμον, ds τὴν
κώπην πρότερον ἐγχειρίσας τῷ νῦν κυ-
βερνήτῃ, κακεῖθεν ἐπὶ τὴν πρώραν aya-
γὼν, καὶ πιστεύσας τὰ ἔμπροσθεν, οὕτως
ἐπὶ τῶν οἰάκων καθίζει, μετὰ τὴν πολλὴν
τυφθεῖσαν θάλασσαν, καὶ τὴν τῶν ἀνέμων
διάσκεψιν. ὡς δὲ κἂν τοῖς πολεμικοῖς
ἔχει: στρατιώτης, ταξίαρχος, στρατη-
γός. .-. καὶ ἰατρὸς μὲν οὐδεὶς, οὐδὲ ζω-
γράφος, ὅς τις οὐ φύσεις ἀῤῥωστημάτων

- De ae

αἱ

ON THE ORDINATION SERVICES, 989

‘Tila, futuro gubernatori primum remos tradit, deinde ad ὅβοονν

legem.
SERIES.

proram collocat, tandem post longam remigationem et observationem
ventorum, eum ad gubernacula constituit. Hac militem primo
Jacit, postea centurionem. Nullum nec medici nee pictoris appel-
lationem obtinere, nisi prius consideraverit naturas morborum,
miscuerit colores, infinitasque formas penicillo expresserit. At
sacerdotes inveniri non elaboratos, sed simul satos ac editos, ut
gigantes fingunt poeta, uno die fingi sacrosanctos, eosque sapientes
ac eruditos juberi esse, qui nihil didicerunt, neque ad sacerdotium
quicquam prius contulerunt, preter suum velle? Heri catechu-
menum4, hodie presbyterum, hert in amphitheatro, hodie in ecclesia
... mirum est si unquam bonos se sacerdotes prastent®. Justi-
nian. Novell. 1236.

Any impediment or notable crime, §c.] 8. Augustinus, Tract. 1.
41. in 8. Johannem*, apertissime definit, Homicidium, adulte-
rium, furtum, sacrilegium, et alia hujusmodi, non solum peccatis
annumerari, sed criminibus que et ordinationem impediunt, et si
intervenerit, revocant. Quod et dist.81" continetur apud Grati-
anum'.

2. Sponte mutilus, inhabilis est sacerdotii. Interest reipub. ne 2.
castratus sit. Bonis enim moribus non impotentia delinquendi,
probri suspicio vitanda est. Atrod.® Exsectus in canones incidit,
per quos non excusantur, nisi qui ita nati, aut casu, aut vi, aut
morbo a medicis exsecti sunt. Qui ut libidinem evitent, hi con-
cilio Arelatensi 41, ne fiant sacerdotes, nominatim continentur.

ἐσκέψατο πρότερον, ἢ πολλὰ χρώματα
συνεκέρασεν, ἢ ἐμόρφωσεν" ὃ δὲ πρόεδρος
εὐρίσκεται ῥᾳδίως, μὴ πονηθεὶς, καὶ πρόσ-
gatos τὴν ἀξίαν, ὁμοῦ τε σπαρεὶς καὶ
ἀναδοθεὶς, ὡς 6 μῦθος ποιεῖ τοὺς γίγαν-
τας, πλάττομεν αὐθημερὸν τοὺς ἁγίους,
καὶ σοφοὺς εἶναι κελεύομεν, τοὺς οὐδὲν
σοφισθέντας, οὐδὲ τοῦ βαθμοῦ προεισεν-
εγκόντάς τι, πλὴν τοῦ βούλεσθαι.---8.
Greg. Naz., Orat. 48. § 26. Op. tom. i.
pp. 791, C—792, A.]

4 [Heri catechumenus, hodie pon-
tifex: heri in amphitheatro, hodie in
Ecclesia.—S. Hieron. Epist. 69. ad
Oceanum, ὃ 9. Op. tom. i. col. 422, C.]

¢ (The whole of this passage, down
to “ Ecclesia’. .”’ is from Arodius,ibid.,
cap. 20. pp. 62, 63, omitting some
words. “ Mirum,’ &c. seems to be
Cosin’s addition. ]

[The provisions de ordinatione Epi-
scopi. Authentice Collat. ix. tit. 6.
Novell. 123. § 1, seems to be referred to. |

& [(Apostolus) non ait, si quis sine
peccato est,... sed ait, si quis sine
crimine est, sicuti est homicidium, adul-
terium, aliqua immunditia fornicationis,
furtum, fraus, sacrilegium, et cetera
hujusmodi.—S. Aug.,inS. Joan. Evang.
(cap. viil.) Tract. xli, § 10. Op. tom.
ill. col. 575, A. ]

h [Gratiani Decretum, pars i. dist.
8]. ὁ. 1. ap. Corp. Jur. Can. tom. 1.
The words, et si intervenerit, revocant,
are grounded on what follows from
Gratian. |

i [ Hrodius, ibid., cap. 9. p. 52. ]

k [ Mrodius, ibid,, lib. 1. de Episcopis
et Clericis, c. 14. p. 56. This is the
heading of the chapter. |

! [Hos qui se carnali vitio repug-
nare nescientes abscidunt, ad clerum
pervenire non posse.—Conce. Arelat. IT.
(A.D. 452.) can. 7, Concilia, tom. vy.
col. 3, D.]

900 NOTES ON THE BOOK OF COMMON PRAYER.

Srconn Primus enim canon Niceni Conc. 1™. Eunuchos seu sponte ab-

SERIES: seissos a sacerdotio repellit. Vide Justellum® in notis ad eundem

can. et Alrodium de reb. judicat. 1. i. c. 14, de episcopis et

clericis®.

Prohibetur Deo offerri, qui habuerit maculam. Quid dicemus ?

Ecclesia que dissentit a Judaismo, abdicat non corpore, sed animo

pollutum, modo non impediantur munia ecclesiastica, ut in surdo,

et caco. Alii sacerdotes esse possunt, claudus, luscus, eunuchus ;

aliogui non minus hie de ecclesia ridicule queri posset, quam, quod

apud Lucianum, de philosophia inter Bagoam et Dioclem. Atrod.®

3. Si non sit diaconus. Nemo enim furto aut per saltum ordi-
nandus est presbyter. Id.4

De abdi- Sed quid si in heresim post ordinationem incidat? Quid si

catione τς ς ς : bes
+s 4 2 °

clerici he." aut homicida sit? Dic quod clerico nulla pena capitalis

“aes aut umponi possit, quamdsu manet im clericatu. LIdeo per episcopum,

omiciae = . δ oye

δε. ᾿ post causam cognitam, et latam sententiam, a sacris ordinibus

abdicandus est. De heresi vero episcopus cognoscit, et judicat ;
de vi, de latrocinio non cognoscit. Et sicut laicum de heresi
damnatum, ab ecclesia condemnant laici judices, et sententiam
mortis ferunt, absque ulla. alia cause cognitione aut tractatu
precedente, quam qui est habitus ab episcopis; ita clericum
judicatum a magistratu, cum crimen est civile, episcopus or-
dine et officio dimovere tenetur ; neque necesse est, ut causam
simul cognoscat, sed sequi debet ;auctoritatem et prajudicium
magistratus*.

And for this self-same cause ye ought to forsake, §c.| Inde
quasitum est, an liceat clerico versart in republica? sane Chris-
tiant sacerdotes qui officiis muneribusque civilibus impliciti sunt,
haud recte facient officium suum sed (hoc in more cujusque civi-
tatis, et Regni est, non in perpetuo jure. Sane*) qui de aliis
sententiam ferunt. Si animadvertendum est, subducunt 5656; sup-
pliciis enim neque imponendis, neque exigendis possunt interesse.

m [εἰ δέ τις ὑγιαίνων ἑαυτὸν ἐξέτεμε,
τοῦτον καὶ ἐν τῷ κλήρῳ ἐξεταζόμενον
πεπαῦσθαι προσήκει καὶ ἐκ τοῦ δεῦρο
μηδένα τῶν τοιούτων χρῆναι προάγεσθαι.
—Conce. Nic. (A.D. 325.) can. 1. ibid.,
tom. ii. col. 33, B.]

n (Christ. Justelli ad cod. can. eccl.
univ. note; Bibliotheca Juris canonici
veteris, tom. i. p. 69. Paris. 1641. The
words just before are those of Jus-

tellus. ]

° [ /Erodius, ibid., from whom the
words down to continentur are extracted. ]

P (Id., ibid., p. 57.]

Sy (id-abid.s” ‘c..°20. Ὁ. ΟΖ ue
words “‘ Neminem,”’ &c. are part of the
heading of the chapter. ]

τ [See Arodius, ibid., cap. 9.]

s [The words in‘ parentheses are
added by Cosin in the margin. }

ΟΝ THE ORDINATION SERVICES. 391

Vetat synodus Matiscon. 2* ; vetat Autissiodor.. Apud varias
gentes idem reges et pontifices extitere*. Sed Christiana lege
ab initio major observatio fuit. Adeo nempe civilibus negotiis,
muneribus, et honoribus clerico, imo cuique Christiano interdice-
batur, ut ne ingressus quidem in curia quoquomodo permitteretur,
et tantum abfuit, ut ei in magistratu esse liceret, ne de capite aut
pudore judicaret (inquit Tertull. ib. de Idololatria’), ut quamdiu
quis magistratum obtineret, ab ecclesia et communione prohiberetur.
Id enim expressum est Conc. Eliberit.* et Arelat. 1.* sub Con-
stantino magno. Nihil aiebant Deo et imperatori, nihil templo
palatioque commune esse; qui utrumque ambirent, ambidextros
appellabant. Non id superstitiose, sed quo magis persuaderent
Lthnicis, se nihil medétari contra rempublicam, et ut ab adoratione
simulachrorum Christianos eo tanto absterrerent, idcirco hac tam
severe decernebant ; ut odit quoque ingenerandi causa, curiam ip-
sam ὦ cruore et sanguine dici et derivari predicabant. Sed post-
quam reges et imperatores in Christum consensere, pedetentim ab
ea observatione recessum est. Itaque et aula et senatus ipse, ut
aliis, ita et ecclesiasticis componuntur ; legationes obeunt ; senatut
ingrediuntur ; nonnulli quoque sententiam dicunt. Denique pla-
cuit tandem veteres illos canones rejici ad monachos et eremitas.
Una prescriptio est, ne se sevis immisceant. Itaque et apud Ni-
cetam” sub Alexio Angelo, ridiculus fuit Mesopotamitanus, qui

τ [Cognovimus etiam quosdam cle-
ricorum infrunitos ad forales eorum
sententias frequenter accedere; prop-
terea prohibitionis eorum accessus hune
canonem protulimus, definientes ut ad
locum exaininationis reorum nullus
clericorum accedat; neque intersit atrio
sauciolo, ubi pro reatus sui qualitate
quispiam interficiendus est.— Conc.
Matiscon. 11. (A.D. 585.) can. 19.
Concilia, tom. vi. col. 679, D.]

2 (Non licet presbytero, nec diacono,
ad trepalium, ubi rei torquentur stare.
—Cone. Autisiodorense, (A.D. 578,)
can. 33, ibid., col. 645, D.

Non licet presbytero in judicio illo
stare, unde homo ad mortem tradatur.
—lId., can. 34, ibid., E.]

* [ASrodius, ibid., lib. 1. tit. iv. de
Episcopis et Clericis, c. 2. p. 40.]

y [Jam yero que sunt potestatis,
neque judicet de capite alicujus vel
pudore; feras enim de pecunia; neque
damnet, neque pradamnet, neminem
vinciat, neminem recludat, aut tor-

queat; si hee credibile est fieri posse.
—Tertullian. de Idololatria, c. 17. Op.
p- 96, Β.]

z [Magistratum vero uno anno, quo
agit duumviratum, prohibendum pla-
cuit, ut se ab ecclesia cohibeat.—Conce.
Elib. (A.D. 305?) can. 56. Concilia,
tom. i. col. 998, E. ]

® [ De presidibus, qui fideles ad pre-
sidatum prosiliunt, placuit ut cum pro-
moti fuerint, literas accipiant eccle-
siasticas communicatorias; ita tamen
ut in quibuscunque locis gesserint, ab
episcopo ejusdem loci cura de _ illis
agatur, et cum cceperint contra disci-
plinam agere, tum demum a commu-
nione, excludantur. Similiter et de
his qui rempublicam agere volunt.—
Cone. Arelat. (A.D. 314,) can.7. Ibid.,
col. 1451, D. See note, ibid., col.
1459, C.J

> [The name of the person was Con-
stantine. — Nicetze Choniate Annales,
Alexius Comnenus, lib. ii. § 4, p. 316,
C. ed. Paris. 1647. ]

SECOND

SERIES.

392 NOTES ON THE BOOK OF COMMON PRAYER.

Seconn factus diaconus, simulabat se imperatori in palatio non posse in-
SERIES. servire, nisi a Xiphilino patriarcha canonibus solveretur. Adrod.®
Will you be diligent in prayer, and in reading of, Se. Laying
aside the study of the world, §c.) De presentia et assiduitate
sacerdotum. A sacris, quam a statione militari, discedere, relic-

tio, proditiogue major est. Alrod.®
Quasitum est an liceret hominibus sacris libris ethnicorum uti,
rebusque et orationibus, sive scenis paganicis interesse ? Laodicea,
cum Epiphanius sophista carmen recitaturus esset in honorem
Bacchi, pro more declamantium prafatus est, procul, o procul este
profani. Toto hoc absistite luco. Ex Christianis tamen qui ade-
rant, plerique, fama ethnict rhetoris atque eruditione perciti, non
abierunt ; inter eos duo Apollinares, pater et filius, clerici. Itaque
laudes auscultarunt Dei alieni, et etiam gentilium deorum spur-
cissimt atque temulentissimi. Hac re animadversa, a Theodoro,
episcopo Laodicensi, aliis e populo (quos laicos appellamus) me-
diocriter objurgatis, certe veniam dedit, Apollinaribus post longam
et publicam merepationem interdixit Ecclesia, cetu et communione
Christianorum. Nam prasentia et auribus consensum idololatrie
accommodasse, et pro eo munere quod in ecclesia possiderent, nocu-
asse exemplo idiotis. Ideoque si ludi et certamina (que Tertullia-
nus nulli permittit Christiano’) taberne, et vilia officia prohibentur
in his personis ; quanto magis ne intersint paganice scene, atque
declamationi? Quam pulchre Theophilus ad Autolycum, lib. 3°.
Nec cetera spectacula spectare audemus, ne oculi nostri inqui-
nentur et aures nostri hauriant profana carmina, que illic decan-
tantur, nempe dum Thyestis tragica facinora commemorat, et Terer
liberos devoratos recitant. An nobis fas est audire adulteria deo-
rum, mquit Cypr. ep. 1038. Et, si etiam tandem licet, non sine
dubitatione receptum est, ut Christian libris Ethnicorum uteren-
tur (nam Cone. Carthag. 4", hoc prohibebatur, et Gregorio Naz.,
et Mieronymo oljiciebant, quod scriptis ecclesiasticis literas gen-
tilium admiscerent) licebit publice recitantibus sua Bacchanalia,

¢ [Erodius, ubi supr., cap. 3. pp.

καὶ Τηρέως τέκνα écOidueva.—T heophi-
41, 42.]

lus ad Autolycum, lib. iii. § 14. ad cale.

ἃ [Id., ibid., cap. 7. p. 46.]

€ (Tertullian. de Spectaculis, passim.
Op. pp. 72, sqq.]

£ [ἀλλ᾽ οὐδὲ τὰς λοιπὰς θεωρίας δρᾷν
χρὴ, ἵνα μὴ μολύνωνται ἡμῶν οἱ ὀφθαλ-
μοὶ, καὶ τὰ ὦτα, γινόμενα συμμέτοχα
τῶν ἐκεῖ φωνῶν ἀδομένων. εἰ γὰρ εἴποι
τις περὶ ἀνθρωποβορίας, ἐκεῖ τὰ Θυέστου

Op. S. Just. M., p. 389, C. ]
"8 [This reference has not been
found. |

h [Utepiscopus gentilium libros non
legat, hzreticorum autem pro neces-
sitate et tempore.—Conc. Carth. dict.
IV. (A.D. 398?) can. 16. Concilia,
tom. 11, col. 1438, E.]

ON THE ORDINATION SERVICES. 395

gratulando et applaudendo, studium et operam collocare? verbo
destruere idololatriam, quam facto struas? Quid refert, Deos
ationum dicendo deos, an audiendo confirmes? Ita enim Tertul-
hanus wlle lib. de Idololatria’. Ergo Apollinares illos eo tanto
eliquisse. “ Discit facere qui consuescit videre®.” Airod.\

The bishop with the priests present.| In Ecclesia vero Romana,
electio et ordinatio presbyterorum relicta est tandem soli episcopi ;
quanquam olim esset in potestate reliquorum omnium sacerdotum ;
quorum testimonio si indignum episcopus ordinasset, nihil ei noce-
bat, inquit Theophilus Alexandrinus. MHrod.™

ON THE SERVICE FOR THE CONSECRATION OF BISHOPS.

First, the elected bishop shall be presented.| De electione et
cooptatione sacerdotum et episcoporum, vie est quod definiri possit,
preterquam in omni Republ. id tandem perpetuo obtinuisse, ut
quibus reliqua omma sunt in potestate, hi et jus illud assumerent
Sibi".

The kings mandate.| Salomon destituit Abiatharum, et Sado-
cum imstituit. Numa pontifices et augures creavit ; vestales, hoc
amplius, ea lege, (Halicarnasseus inquit) ut earum electio ad
reges pertineret. Quando summa potestas populi fuit, ejectis re-
gibus, pontifices maximi, maximi curiones a populo cepere creari.
Quare etiam post Remp. imperatores statim, sine controversia,
idem juris sibi arrogarunt. Imo vero Augusto concessum est, victo
Antonio, ut sacerdotes quos et quot vellet, crearet, faceret. Sane
qui cwiliores humanioresve aut esse aut videri voluerunt (ut sub
initio wmperi Tiberius) tres sibi nominari patiebantur, ex quibus
unum cooptabant, [qualiter de Flamine Dial, &c.| Tacitus, hb.
4?, Neque aliter inter Christianos factum est ab mitio. Nam
quamdiu Roma fuit subdita imperatoribus, regibus, aut exarchis,
‘pst summit pontifices confirmatione imperatorum utebantur, ut ex
libro pontifical vulgare est. Imo ab imperatoribus constituebantur,

i (Tertullian. de Idololatria, cap. 21.
Op. p. 98, Β.]

k [This sentence is from the treatise
de Spectaculis; incerti auctoris, ap.
S. Cypriani Opera, p. 341, ed. Ben.
See the notes there, p. 604: ]

1 [ Airodius, ubi supr., lib. i. tit. 5.
cap. 15. p. 72. ]

m [ Mrodius, ubi supr., tit. 4. cap. 4.
p- 43. The words of /rodius are:

‘* Et hee quidem de electione episcopi.
Presbyterorum, relicta est tandem soli
Episcopo,”” &c. ]

. [ Acrodius, ubi supr. cap. 4. p. 42. ]

ο [The statement, ‘fut earum elec-
tio,’ &ec. refers only to the Vestals.
Dionys. Halicarn. Antiquit. Rom., lib.
ii. cap. 67. tom. i. p. 378, ed. Reiske. ]

P [6. Tacitus, Annales, lib. iv.c. 16. ]

SEcoND

SERIES.

Seconp
ERIES.

394

atque senatui commendabantur, ut apparet ex Cassiodoro, lib.
ὙΠ." var[iarum.] Henr. IL. destituit Greg. VI. divitque Pontificem |
Clem. II. ut est apud Sigonium, lib. viii. de Regno Ital.t In aliis’
episcopis, quanquam hee lex vetus erat, (nam est Bonifacii III)
et mos ille jam ante Cyprianum observabatur in ecclesia (inquit
ile Epist. 35*,) ut a vicinis episcopis, et clero, et a populo elige-
rentur, princeps approbaret ; quod et a Carolo Magno et Rege
Ludovico’ constitutum est: postea propter contentiones vitandas
que in electionibus oriebantur, et ut episcopatus quidem non con-
Jerrent, sed agerent sane uti legitime conferrentur, postremo non
titulo collationis, sed presentationis et nominationis reges et impe-
ratores hoc jus totum suum fecere.
pertinet, qui religiont praest, et qui cum populo, et ad populum
agit, an ei cum summo magistratu bene aut male conveniat ; pareat
principi, an vel legem dicat, vel solutus sit legibus.
Antistites animadverterunt in Conc. Aureliensi quod sub Clodoveo
Rege et Justino Imperatore certum est*, ubi iidem decrevere, ne ulli
secularium liceret ad clericatum promoveri, nisi aut jussu principis,
aut causa apud judicem approbata. Periculosum est enim eo pro=
vehi subditum, unde subducat sese non solum a muneribus publicis,
verum etiam ab omni jurisdictione et imperio.
Aurelianensi 5°. sub Childeberto, nominatim adjectum est*, ut elec-

5. [M. A. Cassiodori Variarum, lib.
viii. epist. 15. Senatui urbis Rome
Athalaricus Rex. Scribit sibi gratissi-
mum fuisse, quod pontificem elegerint
eum, quem Theodoricus designaverat.
Op. p. 131. Rotomag. 1679. }

Ὁ [Caroli Sigonii de Regno Italia,
lib. viii. sub. ann. 1046, 1047. Op. tom.
li. col. 513, 614. ed. Mediolani. 1732. ]

" (Hic fecit constitutum .. . ut nul-
lus pontifice vivente, aut episcopo civi-
tatis sue, presumat loqui de succes-
sore, aut partes sibi facere, nisi tertio
die depositionis ejus, adunato clero, et
filiis ecclesiz: tunc electio fiat, et quem
quisque voluerit habebit licentiam eli-
gendi 5101 sacerdotem.—Bonifacii ITI.
vita, apud Concilia, tom. vi. p. 1351,

x [See S. Cyprian, epist. 68. p. 119.
and epist. 52. p.68. The words “" prin-
ceps approbaret’’ are AErodius’ addi-
tion. ]

y [The words of the capitularies are :
“ Sacrorum canonum non ignari, ut
in Dei nomine sancta Ecclesia suo libe-
rius potiretur honore, adsensum ordini
ecclesiastico prebuimus, ut scilicet

NOTES ON THE BOOK OF COMMON PRAYER,

Certe enim multum ad Remp.

Id ipsum

Ltaque Concilio

Episcopi per electionem cleri et populi
secundum statuta canonum de propria —
diocesi, remota personarum et munerum
acceptione, ob vite meritum et sapi-
entiz donum eligantur, ut exemplo et —
verbo 5101 subjectis usquequaque pro-~
desse valeant.—A constitution made
by Charlemagne, A.D. 803, and re-
peated by Ludovicus Pius, A.D. 816,
embodied in the capitulary, lib. i. § 78.
—Capitularia Regum Francorum, col.
379, 564, 718. ed, Baluz. Paris. 1677. ]

2 [De ordinationibus clericorum id
observandum esse decrevimus, ut nul-
Jus secularium ad clericatus officium
presumatur, nisi aut cum regis jus-
sione, aut cum judicis voluntate.—Cone. —
Aurelianense I. (A.D. 511,) can. 4
Concilia, tom. v. col. 544, D, E.]

* [Ut nullus episcopatum premiis
aut comparatione liceat adipisci: sed
cum voluntate regis, juxta electionem
cleri et plebis, sicut in antiquis cano- —
nibus tenetur scriptum, a metropoli- —
tano, vel quem in vice sua premiserit, —
cum comprovincialibus pontifex conse-
cratur.—Conc. Aurelianense V. (Δ...
549,) can. 10. ibid., col. 1379, E.]

ON THE ORDINATION SERVICES, 395

tiont regis arbitrium accederet; et Toletano 12”, diserte, electio
regis est, approbatio metropolitani. Atrod.©

Unto the archbishop.| Nam utcunque electio, creatio, aut in-
stitutio ad alios jure vel consuetudine pertinere possit ; consecratio
| et ordinatio certe episcoporum est. Idem.4

[ Oath. |

Ali due reverence and obedience, Sc.| Nota quod ... obe-
dientia, que debetur homini ab homine, est debita minoris ad ma-
| gorem reverentia ; unde si mandatur id quod justum est, obediendum
est ; si injustum, nequaquam ; si dubium, tunc illud propter bonum
obedientia est explendum, 33. q. 1. ὁ. quod culpa.—Linw. de Const.
| δ. quia incont. x. obedientia®.

To the archbishop.| Cateri namque episcopi dicuntur suffra-
ganei, eo quod “ archiepiscopo suffragari et assistere tenentur, (quia)
vocaty sunt in partem sollicitudinis archiepiscopi, non in pleni-

habent parere majori. Airod.®
Prayer after the Intanie.

tur. Atrod.®

proprus studere diwitis.

b [Placuit, ut licitum maneat de-
inceps Toletano pontifici, quoscunque
regalis potestas elegerit, et jam dicti
Toletani episcopi judicio dignos esse
probaverit, in quibuslibet provinciis, in
precedentium sedibus preficere pre-
sules, et decedentibus episcopis eligere
successores.—Conc. Tolet. XII. (A.D.
681,) can. 6. (The canon professes
only to be providing for a special diffi-
culty, but the earlier part of it speaks
of the free election of the bishop be-
longing to the prince.) Ibid., tom. vii.
col. 1439, B.]

© [#rodius, ubi supr. cap. 4. pp.
42, 43. ]

@ [Id., ibid.

These words follow

tudinem potestatis. 9. q. 3. c. 1 et 2.”
In ws que ad religionem pertinent, minores episcopi necesse

vero ordinatio est, qui fit a tribus episcopis.

Linw. ibid. x. suffré

Ministry of a bishop ... in this
| office.| Pontifex, sive episcopus in honore, in officio, in procu-
| ratione est ; in magistratu, in potestate, in imperio esse non dici-

(Will you) ... to poor and needy people.| Gloria episcopt est
pauperum opibus providere ; ignominia omnium sacerdotum est,
Airod.!

The archbishops and bishops present, §c. shall lay their hands,
&c.| Consecratio enim et ordinatio episcoporum est.

Legitima

Itaque coneilio

those last cited. ]

€ {Provinciale Anglicanum, lib. i.
tit. 2. de constitutionibus, c. 1. in verb.
obedientiz, p. 11. not. ἢ. referring to
the Decretum, pars ii. caus. 23. quest.
1. c. 4. quid culpatur. The error of
33, and quod for quid, are copied as
printed in the Provinciale. ]

f (Prov. Angl., ibid., not. g. ad verb.
suffraganei, referring to the Decretum,
pars ii. caus. 9. quest. 3. cap. 1 and 2.
The quotation is slightly altered in
form. |

Ε [ Arodius, ubi supr. cap. 7, part of
the heading of the chapter. ]

5 [Id., ibid., cap, 1. ]

i [Id., ibid., tit. iii. c. 13. p. 36. ]

SECOND

SERIES.

SeconpD

SERIES.

396 NOTES ON THE BOOK OF COMMON PRAYER,

Rheginensi* sub Valentiniano et Theodosio, destilutus est episcopus
Ebredunensis, quod a duobus episcopis solummodo ordinatus erat.
Urbanus II. movit episcopum Mediolanensem, quod unus eum
solummodo consecrasset. Platina’.

De Pracedentia et Privilegiis Episcoporum Anglia, anno Do-
mini 1075, tempore Gulielmi Regis Primi, in Synodo episcopo-
rum infra Eeclesiam 8. Pauli London habita™, renovata sunt non-
nulla, que antiquis etiam canonibus noscuntur definita. Ex con-
cilio igitur Toletano 4°", Milevitano®, atque Braccarensi? sta~
tutum est, ut singuli episcopi secundum ordinationis sua tempora
sedeant, preter eos qui ex antiqua consuetudine, sive suarum eccle-
siarum privilegiis, digniores sedes habeant. De qua re interrogati
sunt senes et atate provecti, quid vel ipsi vidissent, vel a majoribus
atque antiquioribus veraciter ac probabiliter accepissent. Super
quo responso petite sunt inducia, ac concesse usque in crastinum.
Crastina autem die concorditer perhibuere, quod Eboracensis archi-
episcopus ad dextram Doroberniensis sedere debeat, Londinensis
episcopus ad sinistram: Wintoniensis juxta Eboracensem ; si vero
Eboraceusis desit, Londinensis ad dextram, Wintonus ad sinis-
tram. Apud Binium, in tom. vii. Concil.4

Episcopus Sarum in collegio eprscoporum est pracentor ; et tem-
poribus quibus archiepiscopus Cantuariensis solenniter celebrat
divina, prasente collegio episcoporum, chorum in Divinis Offciis
regere debet de observantia et consuetudine antiqua. Provinciale

k [Concilium Regense, seu Reiense
(A.D. 439) can. 1—3, ap. Concilia,
tom. iv. col. 533, 4.]

' [ZErodius, ubi supr. cap. 4. p. 43.
The statement in Platina is very dif-
ferent: Urbanus ... archiepiscopum
Mediolanensem jam antea magistratu
pulsum, quod ab uno tantum episcopo
contra jus divinum consecratus fuerat,
in gratiam recepit ... et eidem pallium
suppliciter petenti cum integra pctes-
tate transmisit.—Platina de Vitis Pon-
tificum: Urbanus II. p. 140. ed. Lo-
vanii, 1572. But see Ughelli, Italia
Sacra, tom. iv. p. 158.

™ (See Wilkins’ Concilia, tom. i. p.
363, and Johnson’s Canons, vol. ii. p.
13. ed. Oxon. 1851.]

" [Speaking of a provincial synod
the canon says: Et convenientes omnes
episcopi pariter introeant, et secundum
ordinationis suz2 tempora resideant.—
Conc, Tolet. 1V. (A.D. 633,) can. 4.

Concilia, tom. vi. col. 1451, A.]

° {Ut nullus fratrum prioribus suis se
aliquando auderet anteponere.—Cone.
Miley. II. (A.D. 416,) can. 13. ibid.,
tom. iii. col. 383, E. Deinde placuit,
ut quicunque deinceps ab episcopis
ordinantur literas accipiant ab ordina-
toribus suis, manu eorum subscriptas,
continentes consulem et diem, ut nulla
altercatio de posterioribus vel ante-
rioribus oriatur.—Ibid., can. 14. col.
384, B.]

p [Item placuit, ut conservato me-
tropolitani episcopi primatu, ceteri
episcoporum, secundum suz ordina-
tionis tempus, alius alio sedendi deferat
locum.—Cone, Bracarens. II. (A.D.
563.) can. 6. ibid., tom. vi. col. 521, B.]

4 [Concilia generalia et provincialia,
&c. ed. Binius, tom. vii. p. 482. ed. ult.
Paris. 1636. (tom. xii. col. 587, C, Ὁ.
ed. Colet.) ]

ON THE ORDINATION SERVICES. 397

Angl. Tit. de feriis, c. Anglicane x. usum Sarum, in notis Gul.
Linwood *.

Olim Rome magistratus pontifices antecedebant, Cicero in
Orat. de Aruspicum Responsiss. Et in senatu quoties sententia
dicebantur, [si qui erant pontifices atque senatores simul,| sena-
torio ordine nulla prerogativa pontificatus, rogabantur. Idem,
lib. iv. Epist. ad Atticum‘. Sane in collegio ipso, atque inter
pontifices, ut quisque atate antecedebat, tenebat sententia princi-
patum. SAtrod™ Sed dum in officio suo quisque est, ita etiam
praeest ; dum aliud agit, religio antefertur. Idem.*

Jus quod honori concessum est non utendo non amittitur. Epi-
scopis jus est ingrediendi in senatum. Sacerdos qui mala utitur,
sibi, non sacerdotio prajudicat. Afrod. de reb. judicat. 1.1, ὁ. 3.
de episcopisy.

τ [Lyndwood, Provinciale Angli- u [rodius, ibid., lib. i. tit. 4, de
canum, lib. 11. tit. 3. ο. (5.) Anglicanez, Episcopis et Clericis, ¢. i. p. 37. ]
p- 104. note 6, in verb. in usum Sarum. ] x (Id., ibid., ad fin. cap. p. 39.]
* {The passage referred to is in Cic, ¥ (itd; tbid., ‘cap: 3.) p> 41. che
Orat. de Haruspicum responsis, c. 7. } words cited are the heading of the
t [Id., Epist. ad Atticum, lib. iv. chapter. ]
Epist. 2. ὃ 2.]

SECOND

SERIEs.

LITURGICA,

SIVE

ANNOTATA AD DIVINA OFFICIA,

PRESERTIM EA QUA PUBLICA AUTHORITATE CELEBRAN-
TUR IN ECCLESIA ANGLICANA,

SPARSIM HIC ET SINE ORDINE COLLECTA, SED DEINCEPS LOCIS
QUIBUSQUE SUIS INSERENDA, ET AD MARGINEM LIBRI
PRECUM RELIQUORUMQUE DIVINORUM
COLLOCANDA.

Tue noble and learned Du Plessis thought it a great advantage to
the cause he undertook against the Mass, if he could demonstrate
the form of service used in the reformed Churches of France, to be
more agreeable to that of the primitive Church than that of the
Mass-book of Rome. This he thought worth his pains to un-
dertake.

We shall think it advantage enough to our cause, if we shew the
points questioned in our order of service, to be of more ancient prac-
tice in the Church than the later corruptions of the Church of Rome
which we have left; and that this Church of ours is not to forsake
the primitive Church, to reform herself to other reformed Churches,
where the orders in force have both the precedent of such ancient
practice, and want not the reason of edification to commend them.

The best method herein, will be by reasons drawn from the
grounds and rules of Scripture, seconded by the practice of the
primitive, and confirmed by the judgment and agreement of all
other famous Churches, and writers in the world.

We are not of their mind, that had rather despise or neglect, than
either observe or understand, the ordinances of the Church for the
public service of God. We will give an account of that form
of service which we use, deriving it higher than the Roman Breviary
or Mass, from which it is charged to come; and shewing, where it

shall be requisite, that the corruptions of the Mass are laid aside
in it.

ON THE UNIFORMITY OF COMMON PRAYER.

An Act for the Uniformity of, 867 Our hap hath been
better here in England, than in other Reformed Churches
abroad. In France, and those places that follow Calvin’s
Reformation, they have neither any form of daily service,
nor any uniformity in the prayer before the sermon (which
is all the daily prayer they have) prescribed them. So that
if there be no sermon, there can be no service; which made
others in France call that religion a mere preach. Among
the Lutherans they have several forms, every free city, and
every Church, making a form to themselves; which, ac-
cording to Luther’s own counsel (Lib. de formula Misse)
they use to alter very often, partly because they are new-
fangled, and desirous of change, (as Luther says?, ib. Coactus
sum, propter leves et fastidiosos spiritus, qui sola novitate
gaudent, atque statim ut novitas desiit nauseantes, alios ca-
nones, aliamque Missandi formulam prescribere,) and partly,
because otherwise, if a form were fixed and prescribed to
continue long, it would in time grow to be thought ne-
cessary (as in former days it was so enjoined to be used,
that no man might change it); and therefore he wished
them, for the upholding of their Christian liberty, to ex-
change it every month.

Before we come to say anything of the particulars in the
service which we use, it will be requisite to say something of
that, which in the general point of public service is, or may
be questioned: of which kind, there is none so much to be
stood upon as whether there ought to be (according to this

® (Luther repeatedly expresses the
opinion that Churches should alter their
services as they see occasion: ‘* Modo
benedictionis verba sinant integra, et
fide hic agant’’ The words cited from
him are a reason given by him for not
having, up to the time he was writing,
made any change in the services. The
words ‘coactus sum’ are not in the ori-
ginal. He says, Proinde nihil vi aut

COSIN,

imperio tentavi, nec vetera navis mu-
tavi, semper cunctabundus et formida-
bundus, tum propter imbecilles οἵ
tum maxime propter leves illos, &c.
He afterwards says of such persons,
Ferre illos cogor.—Formule Missz
seu communionis pro Ecclesia Wit-
tembergensi; Lutheri Op. tom. ii. fol.
384, &c.]

pd

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402 NOTES ON THE BOOK OF COMMON PRAYER.

title) a set uniform order of all public prayers prescribed for
our assemblies in the Church. That there ought to be some
public service, and some orders given about it, it is not
denied. This is, that all public prayers in the Church should
be prescribed, and not left arbitrary to the minister, whose
spirit, they say, and gift of prayer, is not to be quenched,
1 Thess. v. 19, or stinted by other men’s prescribed forms ;
for that then they cannot make demonstration of those graces
wherewith the Spirit of God hath endued them. And this
is the best of their argument, which at a distance carrieth
some show of God’s Word for it; but surveyed near at hand,
may be a warning to all men, how they trouble the Church
with their misapprehensions: for when the apostle forbids to
quench the Spirit, he speaks of immediate inspirations of the
Holy Ghost, such as they were by which certain men were
enabled to discern the secrets of other men’s hearts, to speak
all tongues, to know the will of God for the ordering divers
things in the Church, and in which the edification of it at
that time consisted; and if the Church had not then allowed
the publishing of such inspirations at their assemblies, it had
quenched the Spirit. If then they which stand upon this
prohibition of the apostle will come into our assemblies, and
speak the mysteries of God’s kingdom in languages un-
known to them afore: if they will take upon them to reveal
the secrets of men’s hearts, to do anything in the Church by
immediate inspiration, and to make proof of these spiritual
gifts and graces, as the prophets and apostles did; we will
acknowledge, that the office of composing and conceiving
prayers in behalf of the Church, is to be referred to them,
upon the same terms as it was to them of old: nothing com-
posed by the industry of men shall be so esteemed by us, as
that which God’s Spirit inditeth.

But if they dare not pretend to any such immediate and
inspired graces, why do they claim this privilege? They
may by as good right pretend to decide all matters contro-
verted in faith and religion, to order all matters of govern-
ment in the Church, and to root out and plant there what
they please. But though they disclaim this pretence, yet
certain it is, that their very manner of speaking, that their
frequent sounding and presuming of God’s Spirit before the

ON THE UNIFORMITY OF COMMON PRAYER. 403

people, and that the very fashion of their conceived prayers Trirp

(though made perhaps aforehand) insinuateth, and needs must
insinuate to the people, the pretence of immediate inspira-
tions, which to men of judgment they are constrained to
disavow, and to profess no confidence, but of the blessing
of God’s Spirit upon human endeavours,

So that inspirations being disclaimed, the point in question
will be only this, whether it be more for the good order of
the Church, and the edification of the people, in the direction
of their public prayers to use those forms, which upon mature
deliberation, and long advising, have been framed by the
ablest men of the Church, and prescribed by public consent
and authority; or those which particular persons shall, out
of their private judgment, (either by foregoing meditations, or
by their present readiness of conceiving and expressing such
things as they think fit to be said,) use in their congre-
gations.

Surely, the spirits of the people are as much stinted by
the form which the minister conceiveth, as his spirit is by
the form which the Church has prescribed. So that if the
Church quenches the Spirit in them, when it confineth them
to forms; they do no less to the people, in confining them to
the form which they from time to time conceive and frame
of their own heads.

Secondly, If men be left to themselves, whatsoever opinion
in religion, whatsoever debate between neighbours, whatso-
ever public matter in Church or kingdom a man pleases
to make his interest, he may make the subject of prayer for
the congregation; which if it chances to be directed, (as
what private man is not subject to passion and affection, or
is free from mistake?) or misapplied by any of the people,
what scandals may arise from it? Experience tells us that
such things have been done, and that men’s own conceived
prayers in the Church have smoked with their choler, both in
private and public matters.

Thirdly, Make particular persons the judges of a thing of
this consequence, and we make them all popes in their con-
gregations.

Fourthly, By this new device, many other scandals are
multiplied in the service of God. Sometimes they shame

pd2

ERIES.

Tuirp

SERIES.

40: NOTES ON THE BOOK OF COMMON PRAYER.

themselves, even before the meanest of the people, with their
frequent stops and hums, when they are at a loss what to
say next; otherwhiles, with their often repetitions, and
divers expressions, that want sense to make them be under-
stood, they cause the sacrifice of God to stink in the nostrils
of men. But when we hear those demurring hums of their
human imperfections, intituled by them to the unutterable
groans of God’s Spirit, we have good reason to condemn and
cry down the occasion of such unsufferable profaneness.

Fifthly, In the public service of God, where one is to be
the mouth of many agreeing together (as Christ would have
them) for what they are to pray; how can the minister be —
said properly to be the mouth of the congregation, in prayer
to God for them all, when all are not first made acquainted
and privy to that which he is to tender to God in their
names? In a voluntary or sudden conceived prayer of his
own, the people before him neither are nor can be privy to
what he will say. And what authority has he to offer up
any prayers in the Church’s name, to which the Church has
not formally consented? or to take the people’s spirits from
them, and to say, ‘We, and every one of us, offer up his
prayers,’ which perhaps many of them do dislike, and at the
very instant give no consent with him to offer them up to
God; in which case he telleth God a plain untruth.

But in a set prescribed form, whereupon both the minister
and the people have agreed, and which the Church, though
in several places, do, at the same time, and in the same
words, offer up unto God, all these inconveniences are
avoided, the unity of the mystical Body of Christ being
testified by this uniformity and agreement in public prayer,
which our Saviour tells us is so prevalent with Almighty
God.

Sixthly, Whereas they say, that it is the ordinance of
God that the people should be edified by the gifts of their
ministers, as well in praying as in preaching; and therefore,
that their prayers should be voluntary, and of their own
invention, because that in following a set and prescribed
form, this gift cannot be shewn or exercised by them. We
reply hereunto not without good reason :—

1. That there is not in this point the same reason for

ON THE UNIFORMITY OF COMMON PRAYER. 405

prayer, and for preaching; for in preaching, he is not the
mouth of the people, as in prayer he is. 2. The guides and
pastors of the Church edify the people by their gift of prayer,
in composing a set form upon good advice and agreement,
more than any can do in uttering a sudden or an arbitrary
prayer, without any knowledge or agreement had of it before.
3. Are not the members of the Church to be edified, as well
by the spirit of the Church, as the Church, or any congrega-
tion, or part of it, by the spirit of a particular minister, who
is but one member of it? 4. This device tends to the os-
tentation of gifts, which St. Paul decrieth; for ostentation
of gifts is one thing, and edification by them is another.
Ostentation, indeed, is best seen in a voluntary or suddenly
conceived prayer; but the Church is far better edified by a
set form prescribed, and not made of a man’s own private
composition. For hereby (besides that) the people are first
made acquainted what they are to pray for; I mean, are the
better secured from being engaged in aught that might be
unfit to be spoken to God, either for the matter or manner,
which is oftentimes in voluntary prayers such as no man of
judgment will give his consent thereunto, if they be well
aware of it. And this is that which reason is able to inform
us in this matter.

Now, if we would see which way the practice and authority
of God’s Church has gone, we shall have no cause to suspect
our own reason, when the reason of the Church, and the
guides thereof, have gone before us. That which was done
in the public service of God in the temple, so far as it was
moral, and consisted not in offering sacrifices, inforces more
than our reason can do. And here it is clear, 1 Chron. xvi.
4, 7, that though the Psalms made and prescribed by King
David were the Jewish liturgy, or the chiefest part of the
vocal service, wherewith they worshipped God in the temple;
so Ezra 111. 11, and in many places of the Old Testament
besides; which service in the temple the apostles of our
Lord frequented in the New Testament, as well as the pro-
phets and their disciples did in the Old; and yet none of
them all thought their spirits quenched or stinted by it.

Next, for the time after the apostles, and those extraor-

® (See 1 Chron. vi. 31, ix. 33, xv. 16, 22; 2 Chron. xxix. 25, 26.]

THIRD

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SERIES.

406 NOTES ON THE BOOK OF COMMON PRAYER.

dinary gifts and graces which ceased with them, no time
of the Church can be shewed, wherein a prescript form of
public service and prayer hath not been used, or wherein
any other was in use, or allowed. Some men there be, who
will needs make Justin Martyr dream, as much as them-
selves do, that, in his time, (as he related it to the emperor,)
men made show of their faculties, in conceiving prayers of
their own in the open assemblies of the Church, when he said,
Apol. 11., ὁ προεστὼς εὐχὰς ὁμοίως καὶ εὐχαριστίας ὅσῃ
δύναμις αὐτῷ [ἀνάπεμπει"“), &c. Which (though they trans-
late it, that he prayed according to his ability) signifies
nothing else, but that might and earnestness of devotion,
with which the bishop, or chief presbyter among them, came
to consecrate the Eucharist. There be others that produce
Tertullian for their new device, in his Apol., cap. 30, sine
monitore de pectore oramus*; which, indeed, is nothing else,
but to say private prayers by heart; a pregnant passage to
prove rather, that they prayed by prescript forms (even in
private) than otherwise.

But for the practice of. the primitive Church, many testi-
monies may be brought. Conc. Laod., can. 15°: “ Besides
them that are enrolled, and sing out of the parchment, others
ought not to bring their songs, or sing in the church.” And
can. 59f: “The psalms of private persons must not be said
in the church.” Where by these canons a plain opposition
is made between such things as came from private persons,
and such as were entered into the church-books by public
consent and authority. And can. 18%: “The same service
of prayers ought to be said at the ninth hour and the
vespers.” Cone. Carth. 111., can. 23°: “ Quicunque sibi pre-
ces alicunde describit, non eis utatur, nisi prius eas cum in-
structioribus contulerit ;” that is, let him follow no man’s

© [Justin M. Apol. i. (alit. 2.) § 67.
Op. p. 83, D. The word πᾶς is in
Nichols before 6 προεστὼς. }

4 (Tertullian. Apol., cap. 30. Op.
p- 27, B.]

© [περὶ τοῦ, μὴ δεῖν πλέον τῶν Kavo-
νικῶν ψαλτῶν τῶν ἐπὶ τὸν ἄμβωνα ava-
βαινόντων, καὶ ἀπὸ διφθέρας ψαλλόντων,
ἕτερους τινὰς ψάλλειν ἐν ἐκκλησίᾳ.---
Cone. Laodicen. (A.D. circ. 364.) can.
15. Concilia, tom. i. col. 1534, B.]

f [ὅτι ov δεῖ ἰδιωτικοὺς ψαλμοὺς λέ-
γεσθαι ἐν τῇ ἐκκλησίᾳ, οὐδὲ ἀκανόνιστα
βίβλια, ἀλλὰ μόνα τὰ κανονικὰ τῆς καί-
νης καὶ παλαῖας d.a0qKns.—Ibid., can.
59. col. 1539, D.]

& [περὶ τοῦ, τὴν αὐτὴν λειτουργίαν
τῶν εὐχῶν πάντοτε καὶ ἐν ταῖς ἐννάταις,
καὶ ἐν ταῖς ἑσπέραις ὀφείλειν γίνεσθαι.---
Ibid., can. 18. col. 1534, C. ]

h [Cone. Carthag. III. (A.D. 397.)
can. 23. Ibid., tom. ii. col. 1403, A.)

ON THE UNIFORMITY OF COMMON PRAYER. 407

copy, but with the advice and approbation of the guides of
the Church. II. Conc. Milev.i: “ Placuit ut preces vel ora-
tiones que probate fuerint in concilio ab omnibus celebrentur,
nec alia omnino dicantur in ecclesia, nisi que a prudentioribus
tractate et comprobate fuerint in synodo, ne forte aliquid con-
tra fidem, vel per ignorantiam, vel per minus studium fuerit
compositum.” That such prayers as have been publicly allowed
by the council, and no others, be used or said in the Church,
lest perhaps something might be otherwise composed, either
ignorantly or negligently, or against the faith of the Church.
Balsamon*, upon this canon, saith, that it seemed some men
(even bishops) took upon them to say such prayers as were
not approved by authority, but made by themselves, or other
private men; and therefore it was provided, that all episcopal
Churches of those provinces in Africa and Asia should keep
a prescript uniformity, as here it is in our Church. And
some of the Western canons have provided to the same pur-
pose, Con. Ven., cap. 15', Sacrorum ordo et psallendi una sit
consuetudo per totam provinciam,

And whereas some men say, that by the old councils (μέ
supra) every man was allowed to compose his own prayers,
so they were always the same; let them take notice, that
Zonaras™, who understood the canons better than they, saith
plainly, “this canon so orders it, that whosoever would, shall
not compose his prayers, and use them in open assemblies.”

Add to all this the constant tradition of antiquity, what
from time to time has been added to the prayers of the
Church, and it will appear, both that there was a set form
from the beginning, and that it was subject to alterations ;
which is the true reason, why the primitive forms, in the
very same order that were then in use, cannot now be ex-
hibited or seen in the Church.

i [Cone. Miley. II. (A.D. 416.) can.
12. Ibid., tom. ii. col. 383, D.]

k [Balsamon’s words are: ws ἔοικε
τινὲς ἐπίσκοποι ἐπεχείρουν λέγειν εὐχὰς
ἀσυνήθεις,. . . κωλύοντες οὖν τοῦτο οἱ
πατέρες, φασὶ μόνας ἐκείνας τὰς εὐχὰς
λέγεσθαι τὰς προκεκυρωμένας, ἤτοι τὰς
συνήθεις. -- (ΔΠΟΠΕ5 cum Comment.
Th. Balsamon. in Synod. Carthag., can.
106. p. 726, B, C. ed. Par. 1620. ]

' [ Cone. Veneticum (A.D. 465,) can.
15. Concilia, tom, v. col. 82, A. B.]

τὰ [ Zonaras’ words are: ἐν πᾶσιν οὖν
τοῖς εἰρημένοις, ἐκείνας ὁρίζεν λέγεσθαι,
τὰς ἤδη κυρωθείσας εὐχὰς, καὶ μὴ νεὰς
παρά τινων εἰσαγομένας κατὰ τῆς πί-
στεως. ἃ γὰρ οὐκ ἐδοκίμασαν οἱ πατέρες
ἀμφιβυλά εἰσι. φόβος δ᾽ ὑποτρέχει ἐν
τοῖς τοιούτοις, μήποτε καὶ ἀσεβῆ at
τινα, καὶ κατὰ τῆς πίστεως, διὸ καὶ ἀπο-
βάλλεται τὰ ved ἢ civod0s.—Zonare in
Canones Comment. in Can. Cone.
Carth. c. xvii. p. 492. ed. Paris. 1618. ]

THIRD

SERIES.

THIRD

SERIES.

408 NOTES ON THE BOOK OF COMMON PRAYER,

The Liturgies intituled to St. James, St. Mark, St. Peter,
St. Basil, and St. Chrysostom, have had additions and altera-
tions since their times whose names they bear. And they
are at this day the services frequented in the Churches of
Jerusalem, Alexandria, Rome, the parts of the East that
followed St. Basil, and Constantinople, that followed St. Chry-
sostom; being reduced into this form wherein they now
are, by those divers changes which several ages have made
from a prescript form at the beginning. That which is
called St. Peter’s is the same (very near) with the Roman
canon". That of St. James we may discern to have been
the service of the Church of Jerusalem, by the particulars
relating to it, out of the Catechism of St. Cyril, bishop
there, Catech. 5°. As likewise that of St. Mark to have
been the service of the Church of Alexandria, by the great
agreement it has with that of Cyril, the patriarch there,
and with the Athiopic liturgy received from thence, as
from their mother Church?.

But as for the alterations to which these and other litur-
gies have been subject from time to time, we have the con-
fession of Victorius4 the Maronite at Rome, in his preface to
Velserus of Augsburg, before the three liturgies, which at
the request of his friends, he turned for him out of the
Arabic copy into Latin, where he saith, Nam ut Latini ipsi
et Greci pontifices multa deinceps in suis liturgiis, quas jam
inde ab apostolis acceperant, pro re nata vel immutarunt vel
addiderunt : ita etiam ab Alexandrinis et Atgyptiis par est
credere, pro temporum opportunitate factitatum. And this
we are the rather ready to take notice of, because it is of
great advantage to the alterations which this Church hath
made of the service, though it hath not altered any sub-
stantial part of it.

We conclude out of that which hath been here said, that

= (The liturgy of St. Peter here re-
ferred to is the Greek S. Petri Liturgia,
printed from MSS. by Morell. 1595,

Ρ. 325—332. See Palmer’s Origines
Liturgice. Dissertation on Primitive

included in the Bibl. Patr. Gr. Lat.,
tom. ii. p. 116, sqq. Paris. 1624. It
is a translation of the Roman service
into Greek. ]

° [S. Cyrill. Hierosol. Catechesis 23.
Mystagog. 5. de Sacra Liturgia, Op.

Liturgies, sect.i. Liturgy of Antioch. ]

P (See Palmer, ibid., sect. iv. ]

4 [Liturgie Basilii Magni Gregorii
Theologi, Cyrilli Alexandrini, ex Ara-
bico converse. A Victorio Scialach
(Maronita).— Prefat. (p. 3.) Aug.
Vind. 1604.]

ON THE UNIFORMITY OF COMMON PRAYER. 409

after the apostles’ times, when immediate inspirations ceased,
they betook themselves on all hands to prescript forms, as it
had been in the synagogues, and in the temple before ;
which at the first being derived irom primitive practice,
| retained that agreement in several places, that in the sub-
stance of them (as in this of England) still appeareth. And
being propagated from the greatest Churches at first, have
at length in most places yielded, in a manner, to the prin-
cipal. So by Balsamon, in 32 Can. Sext. Syn.", it appeareth
how St. Chrysostom’s service, that is, the service of the
Church of Constantinople, laboured to put down those of
Jerusalem and Alexandria. And it is well enough known
how the Roman mass, which was once the Gregorian service,
hath abolished the Spanish, the Gaulish, the British, and
the German orders, and confined that which is intituled to
St. Ambrose to his own Church only at Milan. And this
-Church of England hath now done the like, in reducing
| all the several old forms of Sarum, York, Bangor, Lincoln,
&c. to this uniformity which we have now in use. Calvin
himself, though otherwise he took many exceptions against
the book, yet for this uniformity of prayer he sent his ap-
probation to us, and after this manner declared his mind to
the Protector, Kp. 878: Quod ad formulam precum et rituum
Ecclesiasticorum, valde probo ut certa illa extet a qua pasto-

ribus recedere in functione sua non liceat; tam ut consulatur
quorundam simplicitati et imperitia, quam ut cerlius ita con-
stet omnium inter se Ecclesiarum regni consensus: etiam ut
obviam eatur desultorie quorundam levitati, qui novationes
quasdam affectant.
administrationem oportet, publicam item precum formulam.
He forgot, it seems, that he had thus written to the Pro-
tector, when afterwards he wrote, Hp. 200', to the English
at Frankfort, that he saw multas fuisse in Anglicana liturgia
tolerabiles ineptias et fecis papistice reliquias ; which words
of his have bred all our contentions and tumults about the

Sic igitur statam esse sacramentorum

τ (This does not appear. In the S. Basil are alleged as authorities.—

canon the liturgies of S. James and
S. Basil are alleged against the Arme-
nian practice of consecrating in wine
only, and in Balsamon’s Commentary
the liturgies of S. Chrysostom and

Ubi supr., pp. 893, 394. ]

s [J. Calvinus, Epist. ad Anglize
Protectorem, Epist. p. 41. col. ii.]

Ὁ (Id., Ep. ad Anglos Francfurdtie,
ibid., p. 98. col. i.]

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410 NOTES ON THE BOOK OF COMMON PRAYER.

liturgy since that time. Cura liturgiam emendandi, que
sub Ed. 6, lingua patria edita, Parkero, Billo, Maio, Coxo,
Grindallo, Whiteheado, et Pilkintono, Theologis (eruditis et]
moderatis, Thomeque Smitho, eguiti doctissimo demandatur,
re nemini communicata, nisi Marchioni Northamptonie, comiti
Bedfordiz, Johanni Greyo de Pyrgo, e¢ Cecilio. Camb. in
Ann. Eliz. 1558", ante inceptam parliamentum.

The said Act of Repeal shall be void from and after, &c.]
What did they then, or what was to be done in the mean-
while, viz. from the 17th of November, when Queen Eliza-
beth began, to the 24th of June following, when this statute
was first to take effect*? Certain it is, that the queen re-
solved a change from the beginning; but for fear of tumults,
she came to it by degrees. A month, therefore, and some-
what more, after the death of Queen Mary, there was no
change at all, but everything continued, and was done in
the Church, after the same manner as it was before. And
Queen Elizabeth herself came to mass, wherein she forbad
nothing but the elevation, beckoning once with her hand, —
and telling the priest aloud, that he might let that alone.
Upon the 27th day of December following, she set forth a
proclamation’, whereby the Epistle and Gospel, the Lord’s
Prayer, the Creed, and the Litany, were permitted to be set
forth in the English tongue; that the Decalogue, with the ©
Epistle and Gospel, should be publicly read to the people in —
the church, but without any exposition or sermon upon —
them at all; and that in all other things, the same forms ;
and rites should be still used, which had been in use under
Queen Mary, until the parliament might meet, and settle —
all matters of religion.

At that time (says Camden’) Quidam novandi studio —
abrepti novam omnino politiam Ecclesiasticam procudere ca-
perunt, quos tempestive comprimendos ... jussit regina....
Alii autem verbi ministri more impatientes, dum legibus pre- —
currere quam expectare mallent, primum per privatas edes, —

α (Gul. Camdeni Annales rerum of Uniformity.]
Anglicarum et Hibernicarum, regnante y [This proclamation is printed in ©
Elizabetha, &c. in ann. 1558. p. 23. Wilkins, Concilia, vol. iv. p. 180.] Ἷ
Lond. 1615.] z (Camden, ubi supr. Cosin has

x [The new law took effect “from omitted portions and altered some

and after the feast of the Nativity of words accordingly. ]
S. John Baptist next ensuing.’’—Act

ON THE UNIFORMITY OF COMMON PRAYER. 411

mox per Ecclesias, doctrinam protestantium liberius prosemi-
nare, et plebs novitatis avida ad eos magno numero confluere,
et de controversis in religione questionibus adeo inter se et
cum pontificiis rixari ceperunt, ut ad contentionum occasiones
pracidendas regina severe edixerit, ne hujusmodi questiones
agitarent.

Upon the 22nd of March?, a statute of King Edward the
Sixth’s time was revived (the parliament now sitting) against
those who should speak irreverently of the Sacrament of the
Altar, (as they then began to do, calling it “Jack in the
box,” &ce.,) and for receiving the Communion under both
kinds, unless in case of necessity. And thus stood all
matters of religion, till the time mentioned in this Act of
Uniformity, the 24th of June.

Be it enacted, by the authority of the Queen’s High-
ness, §c.| Que religionem restaurare (says Camden ad
an. 1558°,) tum ex informatione a teneris, tum ex certa et
stabili sententia apud animum jampridem statuerat, re tamen
cum pauculis communicata.

With the assent of the Lords and Commons.| Not of the
lords spiritual and temporal, as in former Acts; for there was
never a lord spiritual that gave his assent to this act, or
change of the Service of the Church. Jn superiori consessu
(says Camden*) novem qui ab co die aderant episcopi (nec
plures quam quatuordecem in vivis jam supererant) Eboracensis
sc. archiepiscopus, Londinensis, Wintoniensis, Wigorniensis,
Landavensis, Coventriensis, Eaoniensis, Cestriensis et Car-
liolensis, Abbasque Westmonasteriensis, obfirmate refragati
sunt. Of the temporal lords none contradicted, except the
earl of Shrewsbury and Viscount Montacute, whom in
Queen Mary’s time the parliament had sent to Rome, with
the bishop of Ely, to unite themselves to that see. But
among the commons, the number of those that assented to
this Act was far greater. Pontificiis interim* obmurmuranti-

5. [See the Act 1 Eliz.c. 1. § 5, re- substance only of Camden’s state-

viving the Act 1 Edw. VI. ο. 1. An
Act against such as shall unreve-
rently speak of the Sacrament of the
Body and Blood of Christ, commonly
called the Sacrament of the Altar, and
for the receiving thereof in both kinds. ]

b [Camden, ubi sup., p. 19. The

ment is given. |

© [Id. ibid., in an. 1559, Mart. 18.
. 26.)

4 [Id. ibid., p. 27. The rest of Co-
sin’s statement is derived from Cam-
den, ibid. ]

THIRD

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412 NOTES ON THE BOOK OF COMMON PRAYER.

bus plures e protestantibus data opera, tum e comitatibus, tum
ὁ civitatibus et burgis fuisse electos, et Norfolcia ducem Arun-
delieque comitem inter proceres potentissimos, in suam sive rem,
sive spem, Ceciliumque sua solertia suffragia emendicasse.

But the recusants here say, (if they have any better
ground for what they say,) that this mutation was carried on
in the upper house, but by six voices only: that the earl of |
Arundel (persuaded and helped thereunto by the duke of
Norfolk) engrossed into his hands the proxies of a great
many lords, wherewith to serve the queen’s intentions for
the passing of this Act: that the queen made divers lords
before the parliament began, of purpose to sway the voices:
and that the whole convocation-house came up with a peti-
tion, or a bill of protestation against the passing of this Act ;
so that there was not the assent of one clergyman to it: for
all the protestant bishops, deans and archdeacons, were made
after the parliament was ended, upon their refusal of the
oath of supremacy, into whose rooms they came and suc-
ceeded. .

Upon pain of punishment by the censures of the Church.]|
Wherewith the Church standeth encharged by the Scrip-
tures.

Be it enacted, that all Archbishops &c. shall have full
power, δ. by virtue of this Act, to correct and punish, &c.]
Not that this power is here, or was first bestowed by the in-
dulgence of Christian princes, but by them continued upon
the practice of the Church in former ages, even before there
were any Christian princes in the world, as it received the
same from the apostles, and the power given them by Christ
Himself. But because our Lord endued not the ministers
of His kingdom with any external power to constrain obe-
dience, therefore the laws of kingdoms and commonwealths
have enforced the execution and outward effect of that
power which is instituted in the Scriptures. And in this
respect, not the power of excommunication alone, but of
preaching and ministering the Sacraments, and whatsoever
else belongeth to the office of a minister in the Church, is
derived from the power of the commonwealth ; that is, in our
particular, from the imperial crown of this kingdom ; because
it is exercised with effect outwardly, or doing the work

ON THE PREFACES. 413

(though not of producing the inward end and purpose of
converting the soul) by laws enforcing thereunto. The
secular arm does not herein give, but cherish, the power of
the Church in the bosom of the kingdom.

THE PREFACES.

There never was any, &c.| There are great clamours
made against our Order of Service, as being taken wholly
out of the Breviary and Missal. How unjust and untrue
that clamour and charge is, may appear from the Order
appointed for the Psalter to be read over once in a month,
and for the Scriptures once in a year, and in many other
particulars. But they that clamour, it would concern either

their honesty or their shame, if not to look into the Breviary —

or Mass, of which they are so confident by bare report of
others, yet to look upon this preface, and to consider
whether men of common sense would use all the reasons
here specified, to excuse the alteration of that course, which
now they are accused only to retain. But grant that to be
true which is apparently false; were the Mass and Breviary
yet worse than they are, and all our Order contained in
them, is it possible that any man of judgment or conscience
should think it enough to say that this or that is in the
Mass, and never trouble himself to shew that it is part of
the corruptions contained in it ?

For the ancient fathers so ordered the matter, that the whole
Bible, or the greatest part thereof, should be read over, &c.|
The order of reading the Scriptures in the ancient primitive
Church is set forth in the Constitutions of the Apostles, lib. 11,
cap. 57°. “And two Lessons of the Old Testament being
read, &c. after that our Acts, and the Epistles of St. Paul
our work-fellow, which he sent to the Churches by the

© [μέσος δ᾽ ὁ ἀναγνώστης ἐφ᾽ ὑψηλοῦ
τινὸς ἐστὼς ἀναγινωσκέτω τὰ Μωσέως
καὶ Ἰησοῦ τοῦ Navn’ τὰ τῶν κριτῶν καὶ
τῶν βασιλειῶν τὰ Τῶν παραλειπομένων
καὶ τὰ τῆς ἐπανόδου" πρὸς τούτοις τὰ τοῦ
᾿Ιὼβ καὶ τοῦ Σολομῶντος' καὶ τῶν ἐκ-
καίδεκα προφητῶν. ἀνὰ δύο δὲ γενομέ-
νων ἀναγνωσμάτων, ἕτερός τις τοὺς τοῦ
Δαβὶδ ψαλλέτω ὕμνους καὶ 6 λαὸς τὰ

ἀκροστίχια ὑποψαλλέτω" μετὰ τοῦτο αἱ
πράξεις αἱ ἡμέτεραι ἀναγινωσκέσθωσαν"
καὶ ἐπιστολαὶ Παύλου τοῦ συνεργοῦ
ἡμῶν' ἃς ἐπέστειλε ταῖς ἐκκλησίαις
καθ᾽ ὑφήγησιν τοῦ ἁγίου Πνεύματος"
καὶ μετὰ ταῦτα διάκονος ἢ πρεσβύτερος
ἀναγινωσκέτω τὰ evayyéALa.—Constitut.
Apostol., lib. il. cap. 57. apud Concilia,
tom. i. col, 294, E.]

THIRD

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414 NOTES ON THE BOOK OF COMMON PRAYER.

direction of the Holy Ghost; and, after all this, let a
deacon, or a presbyter read the Gospel,” like as it is
afterwards ordered in our book; the Lessons first, after
the Epistle, and after all, the Gospel, which was always
the last.

Intending thereby that the clergy, &c. and all the people, by
daily hearing the Holy Scriptures read in the Church, might
profit, &c.| That by this means they might become familiar
to them, as Josephus said of the Jews‘, who, by hearing
Moses read so often in their synagogues, became as perfect
in their laws as a man is in telling his own name.

Yet the wilful transgression of a common order and disci-
pline, is not small offence before God.| The more have they
to answer for, to make it their employment to extinguish in
the minds of the people that respect to the solemn order
and form of God’s service among us, which the Church by
that order has laboured to procure, and which the blessing
of God had without doubt generally procured also, had not
their peevishness been, that will not have God served, unless
it be in their own way, that they have lately set up, and
like best. But whatever honour the praises of God, re-
verently and attentively performed, might have yielded Him;
whatever good fruit the learning of His will might have
brought forth in the people; is with justice to be required
at their hands, who have been the means to interrupt it,
by the unjust disgrace and contempt which they have cast
upon it.

No private man ought to presume to alter any public
order, δ. 7 What this amounts to, St. Austin’s experience
may teach us, Serm. 144, de Temp. : Volueram aliquando, ut
per singulos annos, secundum omnes evangelistas etiam passio
legeretur ; factum est: sed audierunt homines quod non con-
sueverant, et perturbati sunt.

Some of the old ceremonies are retained still, without which

f > 3 y > / oi
[οὐκ εἰσάπαξ ἀκροασαμένους οὐδὲ
δὶς ἢ πολλάκις, ἀλλ᾽ ἑκάστης ἑβδομάδος
τῶν ἄλλων ἔργων ἀφεμένους, ἐπὶ τὴν
ἀκρόασιν τοῦ νόμου ἐκέλευσε συλλέγε-
σθαι καὶ τοῦτον ἀκριβῶς ἐκμανθάνειν.---
Josephus cont. Apionem, lib. ii. cap.
17. Op. tom. 11. p. 484.
ἡμῶν δ᾽ ὁντινοῦν εἴτις ἔροιτο τοὺς
νόμους ῥᾷον ἂν εἴποι πάντα ἢ τοὔνομα

τὸ ἑαυτοῦ" τοιγαροῦν ἀπὸ τῆς πρώτης
εὐθὺς αἰσθήσεως αὐτοὺς ἐκμανθάνοντες
ἔχομεν ἐν ταῖς ψυχαῖς ὥσπερ ἐγκεχαραγ-
pevous.—Ibid., cap. 18. ]

& [S. Aug. Serm. 232. de Temp. (ed.
Ben.) (aliter Serm. 144, de Temp.)
§ 1. Op. tom. v. col. 980, E. St. Au-
gustine’s words are “‘non audierunt ho-
mines quod non consueverunt,” &c. |

ON THE PREFACES. 415

at is impossible to keep order, &c.] And from the beginning,
as early as the records of the Church are able to inform us,
we are sure it was never without such ceremonies and out-
ward observances, as, according to the state of time, tended
‘to maintain and witness the inward life of religion. The
| apostles’ ordinance for men to be bare-headed, and for women
}to be veiled in the church; the salutation, and kiss of
peace; the imposition of hands in divers acts of public
service; the stretching out the hand to give the blessing,
| are of this nature: and where the apostles speak of putting
| off the old man, and putting on the new, Col. iii. 9,—of being
buried in baptism, Col. ii. 12, Rom. vi. 4,—of the unction of
grace, 1 John 11. 20, 2 Cor. i. 22; allusion is made to some
rites of ecclesiastical offices, used even in their times. As
| for the old writers, it will be hard to name any of them, in
| whom are not found divers particulars of this kind, even in
| the times of persecution, which is like an antiperistasis in
| nature, in preserving any solemn order in the Church offices.
| But after the world came in, and the state of the Church
increased, it was but requisite that the ceremonies and
| solemnities of divine offices should increase likewise with it.
| In these our doings we condemn no other nations.| Nimis
enim inhumanus est, qui non concedendum putat, mores et con-
suetudines et ritus suos quibusque (sequi), modo non adversen-
tur verbo Dei. . . . Non necesse est ab omnibus Christianis
cuncta eodem modo fierit et geri: unam oportet esse fidet
doctrinam, . . . unum charitatis vinculum ; cetera sunt di-
versa locis, conditionibus, temporibus, que unitatem religionis
et Ecclesia non scindunt: nisi et hoc est existimandum sepa-
rationem facere, si non eodem sermone utantur omnes in reli-
gionis cultu. In Britannia alii sunt hominum mores, ut sermo
quoque, quam vel in Itaha vel Germania. Alesius in proemio
in Liturg. Lat. Ed. V1.®

Ceremonies abolished and retained.| I find no difference
between that in the 2ud of King Edward’s and ours, but in

h [Ordinatio ecclesiz seu ministerii ubicunque locorum ac gentium, his
Ecclesiastici in florentissimoregno An- tristissimis temporibus, edita ab Alex-
glize, conscripta sermone patrio, et in andro Alesio Scoto, sacre Theologize
Latinam linguam bona fide conversa, et Doctore. Lipsiz, 1551.— Procem. ad
ad consolationem Ecclesiarum Christi, ἢη.}

THIRD

SERIES.

ΤῊΙΚΡ

SERIES,

416 NOTES ON THE BOOK OF COMMON PRAYER.

this expression', “As we have taken away those that were
unprofitable, so we would not have those that are left to bind
men’s consciences,” (for so it is in the Latin edition) ; which
words are now altered (as they were in 5th Edw.) to this
tenor, “As those be taken away which were most abused,
and did burden men’s consciences without any cause; so the
other, that remain, are retained for order and discipline;
which upon just reason may be altered, and therefore are
not to be esteemed equal with God’s law.” In the end of
the Book 2 Edw. after this discourse of ceremonies abolished
and retained, are certain rules added concerning the cere-
monies themselves*: 1. That the minister, at all times of
his ministration, at Matins, Evensong, Baptisms, Burials, &c.
shall wear a surplice in the parish church; and in cathedral
and collegiate places, that they shall also wear their ornaments
and ensigns of their several degrees and dignities. 2. That
in the celebration of the Lord’s Supper, the priest shall wear,

i [There is no difference between the
first and second books of Edw. VI.
(that sent out in the 2nd and that in
the 5th year of his reign) in this ‘Of
Ceremonies’ except four minute verbal
differences. In the passage cited by
Cosin they agree exactly. In the first
book this ‘ Of Ceremonies’ was placed
at the end of the Prayer-book. In the
second book at the beginning, after the
preface, as it now is. Cosin followed
the Latin of Alesius, fol. 65, b, in
Bucer’s Scripta Anglicana, p. 454,
where the words are: Sicut inutiles
czremonias sustulimus, ita eas, que
relique sunt nolumus obligare hominum
conscientias, &c. He appears to have
had only the Latin. }

k [These are taken from the Latin
of Alesius, fol. 66, in Bucer, ibid., ex-
cept the words “at all times of his
ministration,’”’ which are those of the
Book of Elizabeth. The words of the
original are:

Certain Notes for the more plain Ex-
plication and decent Ministration of
Things contained in this Book.

In the saying or singing of matins
and evensong, baptizing and burying,
the minister, in parish churches and
chapels annexed to the same, shall
use a surplice; and in all cathedral
churches and colleges, the archdeacons,
deans, provosts, masters, prebendaries,
and fellows, being graduates, may use

in the quire, beside their surplices,
such hoods as pertaineth to their several
degrees, which they have taken in any
university within this realm: but in all
other places, every minister shall be at
liberty to use any surplice or no. It is
also seemly, that graduates, when they
do preach, should use such hoods as
pertaineth to their several degrees.

Ἴ And whensoever the bishop shall
celebrate the Holy Communion in the
church, or execute any other public
ministration, he shall have upon him,
beside his rochette, a surplice or albe,
and a cope or vestment; and also his
pastoral staff in his hand, or else borne
or holden by his chaplain.

4 As touching kneeling, crossing,
holding up of hands, knocking upon
the breast, and other gestures, they may
be used or left, as every man’s devo-
tion serveth, without blame.

4“ Also upon Christmas- Day, Easter-
Day, the Ascension- Day, Whit-Sunday,
and the feast of the Trinity, may be
used any part of holy Scripture here-
after to be certainly limited and ap-
pointed, in the stead of the Litany.

4] If there be a sermon, or for other
great cause, the curate, by his discre-
tion, may leave out the Litany, Gloria
in Excelsis, the Creed, the Homily,
and the Exhortation to the Commu-
nion. }

ON THE PREFACES. 417

besides his surplice or alb, a vestment or cope; and being a
bishop, he shall also have his pastoral staff. 3. In all other
places it shall be at the minister’s choice, whether he will
wear the surplice or no. 4. As for kneeling, crossing, hold-
ing up the hands, knocking on the breast, and the like ges-
tures, they may be used or omitted, as every one thinketh
meet. 5. That upon the Feasts of Christmas, Haster, Ascen-
sion, Pentecost, and Trinity, some place of Scripture may be
read (so it be proper to the feast) instead of the Litany.
6. That by reason of the sermon, or any other just cause,
the minister may (if he will) omit the Litany, the Glory to
God on high, the Creed, and the Exhortation at the Com-
munion: for the Litany was then annexed to it. But this
freedom is not now allowed.

Bucer', in his Censure upon this Preface of Ceremonies
abolished and retained, findeth great fault with the ringing
of belis in a peal, which he saith is a custom still kept up by
superstitious men and foolish boys, that carry the ringers
beer or ale to drink; and that it is against reason to ring
all the day-time, and all the night-time too when they please,
doing this especially upon superstitious holydays; as upon
All-Souls’ Day, the Feasts of the Conception, the Presenta-
tion of the Virgin Mary, upon St. George’s, and other fabu-
lous saints’ days; with much more to that purpose.

And now by this passage of Bucer’s, we know the reason
why Archbishop Grindal (who was well acquainted with him,
and affected his ways) inquired in his Articles of Visitation,
“Whether there was any superstitious ringing upon saints’
days,” &c." For Bucer will allow no ringing at all, but to

1 [Bucer’s words are: Ad quam

bularum, quam vere historia. Et
enim vel decentiam vel ordinem reli-

quam rationem habet et noctu et die

gionis, ad quam disciplinam fideive adi-
ficationem conferat ille tam multus et in-
tempestivus campanarum abusus, quem
superstitiosi et copiosi hominesaliquanta
solent cerevisia a stultis juvenibus,
quos interim oblectat inanis tintinna-
bulorum sonitus et inept fabule, quas
interim potu excitati non suo loco con-
ferunt? Quam etiam tintinnabulorum
concussionem illi nunquam adhibent
insolentius dies et noctes quam ad festa
sua superstitiosa, ut ad diem Anima-
rum, atque in festis Conceptionis ac
Przsentationis Marie, Georgii, et alio-
rum divorum de quibus plus extat fa-
CCSIN.

ita campanis perstrepere: quibus ta-
men temporibus nemo ad templum co-
gitat? Usus sane hujus sonitus alius
esse non debet, quam ut populus ad
sacrum se yel reipublice ccetum aut
preparet aut veniat.—Bucer, Censura
in Ordinatione Eccl. in Anglia... .
Scripta Anglicana, p. 493. ]

m (Cosin had a copy of Grindal’s
Visitation Articles for the Diocese of
London, A.D. 1565, to which he re-
fers repeatedly in this series of nots,
which the editor has not seen. In the
Remains of Abp. Grindal, published
by the Parker Society, Cambridge,

Ee

THIRD

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Tuirp

SERIES.

418 NOTES ON THE BOOK OF COMMON PRAYER.

eall people to church, or to pray for the sick, or to come to
public meeting for the affairs of the commonwealth".

He likewise finds fault there® with those ministers that
still used vestments and lights in the church; with the
gestures of bowing and crossing; with making clean the
chalice; taking the bread and wine into the priest’s hand,
when he repeats the words of institution over them; re-
moving the Service Book from the right to the left side of
the table (as they did when they read the Epistle ;) setting
the table in the same place where the altar stood; and with
shewing the bread and the cup (though they did not elevate)
to old doting and superstitious persons, who were ready to
adore them. All which he wished to have altered; and so
it was in the 5th of Edw. VI.

But in the beginning of Queen Elizabeth, all the orna-
ments of the Church were restored again, by the Act of
Uniformity”, and the posture of the table in the place where
the altar stood, was specially appointed by the queen’s in-
junctions’.

He moved to have fewer holydays kept", and they made
an Act to that purpose the’ same year, or thereabouts’.

He was content to let the days of Christ’s Nativity, Cir-
cumcision, Epiphany, Passion, Resurrection and Ascension,
stand still; together with Whitsunday, Annunciation, St.
John Baptist, St. Peter, St. Paul, with St. Michael and All

1843, his articles for the visitation of
the province of Canterbury, A.D. 1576,
are reprinted, and there, Art. 9, (p. 160,)
the substance of this will be found. ]

n (Necesse itaque erit statuere ut
campane non pulsentur nisi quum po-
pulus monendus et convocandus est ad
sacrum ccetum aut ad res necessarias
Reipublice. Deinde ut pulsentur certis
differentiis ac notis ut populus queat
agnoscere ad quid vocetur. Nunc enim
confundunt sonitum tintinnabulorum,
ut populus non scire possit, ad quam
rem, ad conciones, vel ad alias sacras
czremonias, vel ad precandum pro
zgrotis, vel ad publicum aliquod ne-
gotium evocetur.—Bucer, ibid., Ὁ. 494. ]

° [ Adbzc non desunt qui colant ad-
hue loca in quibus singularis viguit
idolatria et χειψανολατρεία. Sunt qui-
buscunque possunt signis, nunquam
satis execratam Missam suam repre-

sentare student et vestibus, luminari-
bus, et inclinationibus, crucibus, ab-
luendo calicem, aliisque Missalibus
gestibus, halitu super panem et calicem
Eucharistiz, transferendo librum in
mensa de dextra ad sinistram mens
partem, mensam in eodem ponendo loco
quo stabat altare: ostendendo panem
et calicem Eucharistiz, adorantibus
illa vetulis aliisque supersitiosis homi-
nibus qui Sacramentis tamen non com-
municant.—Id. ibid. ]

P [See above, p. 233. |

4 [See above, p. 85, note k.]

* [The Act 5 and 6 Edw. VI. cap. 8,
an Act for the keeping Holydays and
Fasting-days, is probably what Bp. Co-
sin refers to. ]}

5 [Ita et festa moderanda erunt ut
neque nimia indicentur neque que in-
dicta fuerint, tam flagitiose profanen-
tur.—Bucer, ibid. ]

ON THE TABLE AND KALENDAR. 419

Angels‘: But if they would retain any of the apostles’, or
other martyrs’ days, he wished they should be kept only in
the afternoons. In this they followed him not.

He would have all the churches kept shut, but in service-
time only, that they might not be profaned with talking and
walking in them®. And he would have no children suffered
|(that cry or make a noise) in churches during the time of
any service there.

THE TABLE AND KALENDAR, &e.

The Kalendar.| In this kalendar, which preserves the
|memory of some ancient holy men and women that were
famous in the Church (although their days be not now
appointed by the new statute to be kept holydays, nor
| were they all of them appointed to be kept so before) there
115. some difference between this edition and that of Edw. VI.
|to which the Act of Uniformity referreth’. In January,
|Lucian and Prisca are omitted, with Fabian. So Bast! is
}added in the 5th of Edw. VI. In February, Dorothy and
| Mildred are added. In March, Perpetua, St. Gregory, and
/St. Benedict are omitted; Adrian is added. In April,
| Richard and Alphage are omitted. In May, John Beverley,
| Prancrace, Helena, Adelina are added, and Pernelle. In
| June are added Edmund, and the Translation of Edw. In

τ [Atque utinam populus adduci
| possit, ut, cum Dominicis diebus, vel
| ea tantum festa Christo et proprie sa-
luti non profligandz sed instaurande,
| vere sanctificaret, quibus celebratur
Domini incarnatio, Natalis, Circum-
cisio, Epiphania, Supplicium, Resur-
} rectio, Ascensus in celum, et Spiritus
Sancti missio. Item quibus visitatio
| Marie matris Domini, natalis Johannis,
} et Divi Petri atque Pauli Martyrum,
| Angelorumque peragitur memoria. Si
Τ alterum vel Apostolorum vel Martyrum
| memoria sunt habendz solenniter, pos-
set sane his, ut populus nunc in reli-
giones ardet, satisfieri, si pomeridiano
| tantum Ecclesie conventibus celebra~
rentur.—Id. ibid. |
ἃ (Templa itaque, dum in illis non
| coit populus Christi ad sanctas actiones

July, Martin and Swithin are omitted, Seven Sleepers are

religionis, claudenda erunt, quumque
in illis populus ad has actiones congre-
gatur, nemo in eis quidquam aliud
agat quam quod religionis sit. Faces-
sant impiz ille in templis deambula-
tiones, et fabulationes, omnis puerorum
strepitus, qui nimis importunus est
passim in templis, etiam dum sacre
habentur conciones, &c.—Id. ibid.,
p- 495. ]

v [The editor has not been able to
find any Prayer-book of Edw. VI. with
the names of saints as here described.
The first book contains our festivals,
with the addition of S. Mary Magdalen.
The second omits that, and puts the
Conversion of S. Paul, and S. Barna-
bas, in black letters, and adds S.
George, S. Laurence, and S, Clement,
also in black letter. }

Ee 2

THIRD
SERIES.

' [Sebast. ]

Tuirp

SERIES.

420 NOTES ON THE BOOK OF COMMON PRAYER,

added. In August, Name of Jesus, and beheading of St. John
Baptist, are omitted; Assumption of the Virgin Mary, Mag-
nus, Bernard, Felix and Cuthbert are added. In September,
Enurchus, Holy Cross, Lambert and Cyprian are omitted.
In November, Brice, Machute, St. Hugh B., St. Edmund
King, and Cecily, are omitted; and Theodore is added. In
December, ὦ, Sapientia and Silvester are omitted, and Os-
mund is added.

In August*, the note and alteration of the Lesson con-
cerning the 13th of Daniel; in October, concerning the
6th of Exodus; in November, concerning the 26th and 24th
chapters of Ecclesiasticus; came from the Order of King
James and his bishops, upon the exceptions taken by the
puritans, against the Lessons formerly appointed by law,
in the Conference at Hampton Court. Whereupon we have
now that proclamation set at the beginning of this book’,
which before his time we had not; neither was it lawful
to make any alterations in the Liturgy, but by the whole
convocation and parliament, as it should seem by the Act of
Uniformity; of the penalties wherein contained, for making
any alteration, the bishops were not mindful to inform the
king; who, I believe, would otherwise have let thebook
alone as it was, both here, and in other places after.

Then shall follow certain Psalms in order.| Cone. Laod.

Can. 17%, Dion. Ar. cap. 5°, Const. Ap. 2. 57°.

x [In the kalendars prefixed to the
Prayer-books from 1604 to 1662 there
were the following notes: August 26,
Note, that the 13th of Daniel, touching
the History of Susanna, is to be read
until these words: ‘‘ And King As-
tyages,’’ &c. October 1, Morning, To-
bit v. was left out and the note added.
Note, that the 6th of Exodus is to be
read the first of October at Morning
Prayer, unto these words: ‘‘ These be
the heads,’”? &c. November 7, Note,
that the beginning of the 26th chapter
of Ecclesiasticus (unto) “ But when one
is,’ &c. must Ὁ: read with the 25th
chapter. November 17, Note, that the
46th chapter of Ecclesiasticus is to be
read unto these words: “ After this he
told,’ &c. as ordered in the letters of
James I. to the Commissioners for
Causes Ecclesiastical, authorizing cer-

The Council

tain changes in the Service-book, in
Rymer, vol. xvi. p. 565, sqq., and
Cardwell’s History of Conferences, p.
221.) :

y [A Proclamation for the author-
izing of Uniformity, prefixed to the
Prayer-book, after the Act of Uni-
formity, from 1604 to 1662.—See
above, p. 184. ]

z [See above, p. 55, note z. |

@ [Ἡ δὲ τῶν ψαλμῶν ἱερολογία συνου-
σιωμένη πᾶσι σχεδὸν τοῖς ἱεραρχικοῖς
μυστηρίοις, οὐκ ἔμελλεν ἀπηρτίσθαι τοῦ
πάντων ἱεραρχικωτάτου. --- S. Dionys.
Areop. de Eccles. Hierarchia, cap. 3.
§ 4. Op. tom. i. p. 189, D. Ὅταν οὖν
ἡ πανεκτικὴ τῶν πανιέρων ὑμνολογία τις
ψυχικὰς ἡμῶν ἕξεις ἐναρμονίως διαθῇ πρὸς
τὰ μικρὸν ὕστερον ἱερουργηθησόμενᾳ, καὶ
τῇ τῶν θείων ὠδῶν ὁμοφωνίᾳ τὴν πρὸς
τὰ θεῖα καὶ ἑαυτοὺς καὶ ἀλλήλους ὅμο-

ON THE TABLE AND KALENDAR. 421

of Laodicea, can. 15°, ordereth, that none but canonical
singers (such as be enrolled in the list of the church) should
sing the Psalms. They found (it seems) an inconvenience,
in the ungrateful and harsh sound that was made in the
church, when all the people sung together as aforetime they
did. There was another course, much used in some parts of
| the church, of singing the Psalms by sides, or antiphones.
And another, of singing the acrostics, or the end verses of
the Psalms, by all the men and women together, Phil. de vit.
Contemp.*, which were nothing else, but that the congrega-
tion might join together in the praises of God with more
| comeliness and order, according to the several conditions of
divers places.

Proper Psalms on certain days.| In divers copies (through
the negligence or presumption of the printer) they vary
from those that are appointed in the first and second edi-
tion of this book*®, which last is only allowed by the Act
| of Uniformity’. The true copy, according to the fifth of
| Edw. VI., is this :

Matins | Evensong
Christmas-day 9 Psal. 19 | 9 110

45 85 | 132
Easter-day acre 57 ΤΣ May
Ascension-day | τ "ἢ 24. 68 }

Whit-Sunday { = vie }

τινὰς ψάλλειν ἐν exxdAnola.—Concil.
Laod., can. 15. Concilia, tom. i. col.

φροσύνην, ὡς μίᾳ καὶ ὁμολόγῳ τῶν ἵερων
χορείᾳ νομοθετήσῃ, καὶ τὰ συντετμημένα

καὶ συνεσκιασμένα μᾶλλον ἐν τῇ νοερᾷ
τῶν ψαλμῶν ἱερολογίᾳ, διὰ πλειόνων καὶ
σαφεστέρων εἰκόνων καὶ ἀναῤῥησέων εὐρό-
νεται ταῖς ἱερωτάταις τῶν ἁγιογράφων
συντάξεων ἀναγνώσεσιν.---14. ibid., § 5.
p- 190, e.]

> [ἀνὰ δύο δὲ γενομένων ἀναγνωσμά-
τῶν ETEPOS τις τοὺς τοῦ Δαβὶδ ψαλλέτω
ὕμνους" καὶ ὃ λαὸς τὰ ἀκροστίχια ὑποψαλ-
Aérw.—Const. Apostol., lib. ii. cap. 57.
Concilia, tom. i. col, 296, D.]

© [περὶ τοῦ, μὴ δεῖν πλέον κανονικῶν
ψαλτῶν τῶν ἐπὶ τὸν ἄμβωνα ἄναβαινόν-
τῶν καὶ ἀπὸ διφθέρας ψαλλόντων ἑτέρους

1434, Β.]

4 {See above, p. 55, note γ.7

© fe.g. For Whit-Sunday matins the
Paslms are xly., xlvii. in a Book of
Common Prayer of 1622. ]

f [The ‘‘second edition of this book”
is the Second Book of Edw. VI., viz.
that of the fifth year of Edw. VI., which
was restored by the Act of Uniformity,
1 Eliz. c. 1, with the exception of cer-
tain specified alterations; and was the
standard and only allowed book.—See
below, p. 422, note k. ]

THIRD

SERIES.

Tuirp

SERIES.

422 NOTES ON THE BOOK OF COMMON PRAYER.

The Old Testament is appointed for the First Lessons, the
New Testament for the Second.] In the Constitutions of the
Apostles£, the Scriptures to be read in the church are reckoned
in particular. So in the canon of Laodicea*, the last canon ;
and Dionysius‘ setteth forth the subject of all the books of
Scripture, which he saith are read after the Psalms, to en-
large with more ample declaration and examples, those things
which in the Psalms are but darkly and briefly delivered,
C. 5.

Proper Lessons on the Sundays, &c.| As in the Act of
Uniformity it is appointed‘, “ with one alteration or addition

of certain Lessons, to be used on every Sunday in the year.” |
For in the former edition of this book there were no proper |

Lessons set, but only for the high festivals and holydays.

And they that were employed to make this alteration, seem —

not to have been mindful of a clause in the preface (which
they suffered to stand there still) wherein is faulted the very

same thing that is here now ordered. As, the Book of Esay

to begin in Advent, and the Book of Genesis in Septua-
gesima!; and when a few chapters of them were read, to
leave out the rest. Indeed, a supply hereof was made in the
whole course of the year, but that these Sunday-Lessons do
every week break off the course, (as the former Lessons for

the festivals and holydays did not,) one of the chapters ap- —

pointed by the kalendar to be read in due order being
omitted for that day; and so no book of the Scripture (by

£ [Constit. Apostol., lib. ii. cap. 57.

apud Concilia, tom. i. col. 296, D.) order of service, and of the administra-

liament, 5 and 6 Edw. VI.) with the ~

h [Concil. Laodicen., can. 60. Ibid.,
col. 1539, E. The list of the books
there given is the same as ours, except
that the Book of the Revelations is
omitted. ]

i [ἀναλύσας δὲ πάλιν ἐπὶ τὸ θεῖον
θυσιαστήριον ἀπάρχεται (ὃ iepdpyns) τῆς
ἱερᾶς τῶν ψαλμῶν μελωδίας σήναδούσης
αὐτῷ τὴν ψαλμικὴν ἱερολογίαν, ἁπάσης
τῆς Ἑ κκλησιαστικῆς διακοσμήσεως. ἕ-
ξῆς δὲ, διὰ τῶν λειτουργῶν ἣ τῶν ἅγιο-
γράφων δέλτων ἀνάγνωσις ἀκολούθως
γίνεται, κ-λ.---ϑι Dionys. Areop. de Ec-
cles. Hierarchia, cap. 3. Op. tom. i.
p- 187, e. |

k [The words of the Act of Uni-
formity, 1 Eliz. c. 1, are: “ And that
the said Book (that authorized by Par-

tion of Sacraments, rites, and ceremo-

nies, with the alteration and additions

therein added and appointed, shall stand
and be in force.” And again, “ The said
Book, so authorized by Parliament in
the said δίῃ and 6th years of King
Edw. VI. with one alteration or addi-
tion of certain Lessons to be used on
every Sunday in the year,” &c. ]

1 {The words of the preface con-
demning the old rituals are: “Com-

monly where any book of the Bible was — |
begun, before three or four chapters 4

were read out, all the rest were unread,
and this sort the book of Esay, &c.; but
they were only begun and never read
through.’’ }

az

ON THE TABLE OF PROPER LESSONS. 423

this means as in the preface is intended and promised) is
entirely read or continued on, without interruption, through-
out the whole year. Either the preface, therefore, or the
kalendar, (if we would make them agree and avoid contra-
diction,) seem to want some amendment.

Lessons proper for holydays.| They are not here upon
every day the same that they were in the former editions
of this book: the differences are these; in the first edition,
the second Lesson at matins upon Christmas-day was St.
Matt. i., and the second Lesson at evensong, Tit. iii., was
appointed, both in the first and second edition, to proceed
no further than unto these words, “ foolish questions.” Upon
St. Stephen’s-day no first Lessons were ordered, nor upon
St. John’s-day, nor upon Innocents’-day at evensong. Upon
the Epiphany, the second Lesson at Morning Prayer, Luke
lil., was to begin at these words, ‘‘ And it fortuned when the
people were baptized,” &c. Upon St. Paul’s, St. Barnabas’,
and St. Peter’s-day, Monday and Tuesday, both in Easter-
week and Whitsun-week, there were no first Lessons ap-
pointed, either at Morning or Evening Prayer. On Ascen-
sion-day there were two second Lessons, and here be none.
Upon Trinity-Sunday was no Lesson for Evening Prayer.
Upon Easter-day, at evensong, no first Lesson. Upon Whit-
Sunday no first Lessons, either at matins or evensong.
Upon the days of Purification, St. Matthias, Annunciation,
St. Mark, St. Philip and Jacob, St. James, St. Barthoiomew,
St. Matthew, St. Michael, St. Luke, St. Simon and Jude,
St. Andrew, and St. Thomas, no Lessons at all. Upon All-
Saints, the second Lesson at Morning Prayer is ordered to
begin at these words in Heb. xi.: “Saints by faith subdued
kingdoms ;” and so should it be printed in our books, where
for want of the words, “subdued kingdoms,” since the Old
Bible was out of use, (I know not by what authority left off,
seeing these references of the beginnings and endings of
Proper Lessons relate to that old translation which was in
use 5th Edw. VI.) they commonly begin at the first verse
of the chapter, and read it through; and sometimes also
(for want of printing this table exactly according to the
first copy) they leave off where they should begin; and
sometimes, instead of the true Proper Lesson, read another

TuIRD

SERIES.

Turrp

SERIES.

45. NOTES ON THE BOOK OF COMMON PRAYER.

that is nothing to the purpose of the day; so that for the
first Lesson upon the Circumcision-day at evensong, they
commonly begin the chapter, Deut. x., and leave off at the
words, “ And now Israel,’ &c. where they should begin, and
read out from thence to the end of the chapter. And upon
Epiphany-day, usually for the first Lesson at matins they
read Esay xl. (which is nothing to the day), instead of Hsay Ix.,
which is proper to it. And upon St. John Baptist’s-day, the
second Lesson at Morning Prayer is printed Matt. xiii., when
it should be Matt. iii.; and all this, and more, through the
carelessness of the printer, and the negligence of them who
should have the oversight of these books, and be better
acquainted with them than they are.

ON THE KALENDAR.

JANUARY.

13. Hilary.) St. Hilary was bishop of Poictiers in Aqui-
tain. St. Hier. in Catal." Latine eloquentie Rhodanus, Pref.
in Epist. ad Gal."Clarissima Latini sermonis tuba adversus
Arianos. adv. Ruff., lib. τ. cap. 5°. By their faction he was
banished into Phrygia in the year 354, but afterwards, when
that storm was over, he returned; and setting himself to re-
pair the ancient faith of the fathers, he enlightened the
Churches of Illyria, Italy, and France, with so much splen-
dour, that, like the sun in his strength, he dispelled the
clouds of that heresy; and those Churches owe their re-
stitution to him. After that (not in the sixth year that
followed his banishment, as Severus thought, lib. ii.?, nor in
the fourth year of Valentinian, as St. Jerom4, Greg. Tur.',

m [S. Hieron. de Vir. Illust., cap.100.
Op. tom. ii. col. 919.]

π᾿ (Id. Pref. in lib. 11. Comment. in
Galat. Op. tom. vii. col. 427, 428. ]

© [1ἀ. contra Ruffinun, lib. ii. ὃ 9.
Op. tom. ii. col. 513, C.]

P [Hilarius sexto anno postquam
redierit, in patria obiit.—Sulp. Severus,
Hist. Sacr., lib. ii. ο. 45. Op. tom. ii.
pp. 247, 248. Veronez, 1741. See the
note there. }

4 [Hilarius Episcopus Pictavis mo-
ritur.—S. Hieron. Chronicon, ad ann.
Valentiniani 5. A.D. 372. Op. tom. viii.
col. 811. ]

τ (Quarto Valentiniani et Valentis
anno, sanctus Hilarius apud Pictavos,
plenus sanctitate, et fide ... migravit
ad celos.—S. Gregor. Episc. Turonens.
Hist. Francorum, lib. i. ο. 36. col. 28.
ed. Paris. 1699. }

ON THE KALENDAR. 4.25

Hermanunuss, and Marianust, &c. were persuaded) but in the
seventh of Valentinian, and near the year 371, the ninth after
his return from banishment, Id. Jan., he died at Poictiers,
the tenth year after the pseudo-synod of Ariminum, from
which he pulled off the vizard.

APRIL.

25. St. Mark.| Dorotheus", following therein Epipha-
nius’, makes him one of the seventy disciples: but Eusebius,
far more probably out of Papias, lib. ni. cap. 39%, says, that
St. Mark neither heard Him, nor was any of His followers ;
which, if he had been one of the seventy, could not be true.
See Eusebius also, lib. vi. cap. 145, St. Jerom in his Cata-
loguey, and Isidore de Obit. Sanct., &c.2, He was martyred in

the eighth year of Nero, the year 62 of Christ.

And yet

Dorotheus? says it was under Trajan.
Epiph. Heres. 51”, Dorotheus*’, and Origen‘, in his dia-
logue de Recta Fide, make him to be one of the seventy.

MAY.

1. St. Jacob.| Hegesippus in Luseb., lib. 1. cap. 23°; the

s [Hilarius Episcopus Pictaviz mo-
ritur.—Hermannus Contractus, Chro-
nicon, ad an. 367. ap. Bibl. Patrum
Max., tom. xviii. p. 353, H.]

t (A.D. 367. 4. Valentinianus 2, et
Valens. 2. Hilarius episcopus Pictaviis
moritur.—Marianus Scotus, Chronica,
lib. ii. et. vi. col. 323. Basil. 1560. ]

« [See below, note c. ]

v [See below, note b. }

w [Μάρκος... οὔτε ἤκουσε τοῦ Κυρίου,
οὔτε παρηκολούθησεν αὐτὸν. --- Euseb.,
Hist. Εςο]., lib. iii. c. 39, p. 197; being
a citation from Papias. |

* (Id. ibid., lib. vi. c. 14. (al. 15.) p.
214. This passage is to the effect that
S. Mark’s Gospel was composed from
the teaching of 5. Peter. ]

y [ Mortuus est octavo Neronis anno.
—S. Hieron. de Vir. Illust., cap. 8. Op.
tom. ii. col, 829.]

z [Mareus, evangelista secundus,
Petri discipulus ejusque in baptismate
filius.—Isidor. Hispal. de Vita et Morte
Sanctorum, cap. 84. Op. p. 366, E.

* [Sub Trajani reyno in Alexandria

. combustus.— Dorothei Epise. et
Mart. de Vita et Morte Prophetarum,
&c. Synopsis, ap. Bibl. Patr. Max., tom.
111. p. 427, E.]

L San pecs \ κν Sy 3 a

[οὗτος δὲ εἷς ἐτύγχανεν ἐκ τῶν
ἑβδομηκονταδύο τῶν διασκορπισθέντων
ἐπὶ τῷ ρήματι ᾧ εἶπεν ὁ Κύριος" ἐὰν μή
τίς μου φάγῃ τὴν σάρκα καὶ πίῃ τὸ αἷμα
οὔκ ἔστι μου &ktos.—S. Eniphan. Adv.
Her,, lib. ii. tom. i. Heres. 57. cap. 6.
Op. tom. i. p. 428, A.]

© [Istis (LXX Discipulis) Marcus
et Lucas evangelista connumerantur.
—S. Dorotheus ubi supr. col. 429, Η.]

4 [Μάρκος οὖν καὶ Λουκᾶς, ἐκ τῶν
οζ΄. ὄντες, Παύλῳ τῷ ἀποστόλῳ εὐηγ-
γέλισαντο. --- Dialogus de recta in
Deum fide, Origeni falso ascript. Sect.
i. Origenis Op. tom. i. p. 806, D.]

e { Hegesippus, ap. Eusebium, Hist.
Eccles., lib. ii. cap. 23. p. 78. None
of these authors say that S. James
the Less was one of the seventy dis-
ciples. Some of them, as will be seen,
distinguish him from them.]}

THIRD

SERIES.

Tuirpd

SERIES.

426 NOTES ON THE BOOK OF COMMON PRAYER,

author of the Recognitions, lib. i.£; Museb., lib. i. cap. 118,
and lib. ii. cap. 1"; Nys:, de Resur. Orat. 2'; St. Jerom
in his Catalogue/, lib. v. in Isaiam, cap. 17*, et in Gal.
cap. 1'; and Dorotheus™, all number him among the
seventy disciples. ‘The Constitutions, lib. 11. cap. 55", ex-
pressly make him to differ from any of the seventy dis-
ciples. Clemens, Hypotyposeon lib. vil. apud Luseb, lib. 11.
cap. 1, makes him one of that number®, and says, he was
preferred before all the apostles but Peter and John».
St. Jerom’ says he was buried near to the temple of Jeru-
salem, from a pinnacle whereof he was thrown down head-
long: but Dorotheust untruly says that he was buried
within the temple, near to the altar, where the law would |

suffer no man to be interred.

f [S. James is mentioned repeatedly
throughout the first book of the Pseudo-
Clementine Recognitions, but he is not
said to be one of the seventy.—Ap.
Patr. Apost., tom. i. p. 493, sqq. }

Ε [εἷς δὲ καὶ οὗτος τῶν φερομένων
τοῦ Σωτῆρος μαθητῶν, ἀλλὰ μὴν καὶ
ἀδελφῶν nv.—Euseb. Hist. Eccles.,
lib. ii. cap. 12. p. 86. The reference
in the text is a mistake. ]

h [See below, note o. |

i [6 δὲ Μάρκος ᾿ἸΙακώβου τοῦ μικροῦ
καὶ Ἰωσῆ μήτερα αὐτὴν εἶπεν, ἐπείπερ
ἣν ἄλλος ᾿Ιάκωβος ὃ τοῦ ᾿Αλφαίου διὰ
τοῦτο μέγας OTL τοῖς ἀποστόλοις τοῖς
δώδεκα συνηρίθμητο᾽ 6 γὰρ μικρὸς οὐκ ἣν
αὐτοῖς ἐναρίθμιος.---ὃ. Gregor. Nyssen.,
Orat. 2. de Resurr. Op. tom. 111. p.
413, B.]

ὁ [S. Hieron., lib. de Viris Ilustribus,
cap. 2. Op. tom. ii. col. 815, sqq. Here
is a long account of S. James. |

ΚΕ [ Duas olivas, et tres, et quatuor, et
quingue, quatuordecim apostolos inter-
pretantur, id est, duodecim qui electi
sunt, et tertiumdecimum Jacobum, qui
appellatur frater Domini; Paulum
quoque apostolum vas electionis.—Id.
Comment. in Isa. lib. v. cap. 17. v. 6.
Op. tom. iv. col. 194, E.]

! [Hie autem Jacobus Episcopus
Jerusolymorum primus fuit, cogno-
mento justus: vir tante sanctitatis et
rumoris in populo, ut fimbriam vesti-
menti ejus certatim cuperent attingere.
Qui et ipse postea de templo a Judzis
precipitatus, successorem habuit Si-
monem.—Id. Comment. in Galat., lib.
i. cap. 1. v. 19. Op. tom. vii. col. 396,
D. 397, A.]

af

™ [De Ixxii. Discipulis 1. Jacobus
frater Domini secundum carnem qui et —
Justus vocatur, et primus Hierosoly-
morum episcopus constitutus est—Do-
rotheus, ubi supr. p. 427, G. |

" [Ἡμεῖς οὖν of καταξιωθέντες εἶναι
μάρτυρες τῆς παρουσίας αὐτοῦ σὺν ᾿Ιακώ--
By τῷ τοῦ κυρίου ἀδελφῷ, καὶ ἑτέροις
ἑβδομήκοντα δύο palytats.—Constitut.
Apost., lib. ii. eap. 55. apud Concilia,
tom. i. col. 293, C.

ο [Ἰακώβῳ τῷ δικαίῳ καὶ ᾿Ιωάννῃ καὶ
Πέτρῳ μετὰ τὴν ἀνάστασιν παρέδωκε
τὴν γνῶσιν ὃ Κύριος. Οὗτοι τοῖς λοιποῖς
ἀποστόλοις παρέδωκαν. Οἱ δὲ λοιποὶ
ἀπόστολοι τοῖς €Bdounkovra.—Clemens
Alexandr., Hypotyp., lib. vii. apud Eu-
seb. Hist. Eccles., lib. ii. cap. 1. p.
44.)

P [Πέτρον yap καὶ Ἰάκωβον καὶ Ἴω- —
άννην μετὰ τὴν ἀνάληψιν τοῦ Σωτῆρος, ὡς
ἂν καὶ ὑπὸ τοῦ Κυρίου προτετιμημένους,
μὴ ἐπιδικάζεσθαι δόξης, ἀλλ᾽ ᾿Ιάκωβον
τὸν δίκαιον ἐπίσκοπον Ἱεροσολύμων
€AcoOat.—Idem, lib. vi. apud eundem.
Ibid.]

4 [Juxta templum, ubi et preci-
pitatus fuerat, sepuitus.—S. Hieron.,
lib. de Vir. Illust., ubi supr. col. 819.
The statement is derived from He-
gesippus, ubi supr., who says: καὶ
ἔθαψαν αὐτὸν ἐπὶ τῷ τόπῳ παρὰ τῷ
ναῷ, καὶ ἔτι αὐτοῦ ἣ στήλη μένει παρὰ
τῷ ναῷ.]

r (...lapidibus ibi ἃ Judeis adob-
rutus accubuit, atque in templo prope
altare sepultus est.— Dorotheus, ubi
supr. This is the continuation of the
passage cited in note m. ]

ON THE KALENDAR. 427

JUNE.

11. St. Barnaby.| Clemens’, in the second book of his
Stromata, probably conjectures that he was one of the seventy
disciples; and out of Clemens, the same is said of [him by]
Eusebius', and Epiphanius", Her. 20, and by Dorotheus* :
yet Theodoret’, in 1 Cor. xii, expressly distinguishes him
from any of that number.

AUGUST.

24. St. Bartholomew.| Theod., Lect. Collect., lib. 1.2; Procop.
de Justiniant Ardificiis*, says that he was buried at Ducas, in
the confines of Persia. Gregory of Tours” says he was
miraculously translated from thence to Liparis, Mir., lib. i.
c. 34; and so say the Martyrologies’, and Metaphrastes ‘, from
whence he was brought to Beneventum, anno 882, and from
thence to Rome, a.p. 983, yet Nicephorus, lib. ii. c. 39°,

5. [Ὁ δὲ (BapvaBas) τῶν ἑβδομήκοντα
ἣν καὶ συνεργὸς τοῦ MavAov.—Clemens
Alexandr. Stromat., lib. ii. cap, 20. Op.
tom. i. p. 489. ]

τ [λέγεταί ye μὴν εἷς αὐτῶν Βαρνά-
Bay γεγανένοι.--- 560. Hist. Eccles.,
lib. i. cap. 12. p. 35.]

ἃ [μετὰ τούτους δὲ τοὺς ἕπτα καὶ
Ματθίαν τὸν πρὸ αὐτῶν, Μάρκον, Λουκᾶν,
᾿Ιοῦστον, Βαρνάβαν.... καὶ τοὺς λοιποὺς
τοὺς ἑβδομήκοντα δύο.---8. Epiphan.
adv. Heres., lib. i. Heres. 20. cap. 4.
Op. tom. i. p. 50, D.]

* (S. Barnabas is placed third in the
list of the seventy disciples by Doro-
theus, ubi supra; see note m. ]

Υ [ov μόνον λέγει τοὺς δώδεκα, ἀλλὰ
καὶ τοὺς ἑβδομήκοντα, καὶ τοὺς μετὰ
ταῦτα τῆς χάριτος ταύτης τετυχηκότας.
καὶ γὰρ αὐτὸς ὕστερον κληθεὶς THs χει-
ρυτονίας ταύτης τετύχηκε, καὶ 6 μακά-
ριος Βαρνάβας, «.7.A.—Theodoret. in
Kpist. 1. ad Cor. ὁ. xii. v. 28. Op. tom.
iii. p. 183, D.]

* [᾿Αναστάσιος ὃ βασιλεὺς ἔκτισε τὸ
Adpas* καὶ κτίσας, ὄναρ τεθέαται Βαρ-
θολομαῖον λέγοντα τὸν ἀπόστολον, ὡς
αὐτὸς τὴν φυλακὴν ἐπετράπη τῆς πό-
λεως. διὸ τὸ λείψανον αὐτοῦ ἐκεῖ πέμψας
a@médero. —Theodori Lectoris Hist.
Eecl., lib. ii. § 57. ap. Hist. Eccl.
Scriptt., tom. iii. p. 583. |

a [᾿Αλλὰ καὶ ἱερὰ πεποίηται δύο, τήν
τε μεγαλὴν ἐκκλησίαν καλουμένην, καὶ
τὴν τοῦ ἀποστόλου Βαρθολομαίου.---Ρτο-

cop. de Atdificiis, lib. ii, cap. 3. Op.
tom. li. p. 85, C. This was at Dara,
which he calls κώμην ἄδοξόν τινα ἄγ-
χιστά πὴ τῶν Περσικῶν bpwyv.—lbid.,
ΒΡ: Ἴ: Pa 29. "5

b [Sed providentia Dei cooperante
per secretum opus ejus, sarcophagum
plumbeum a loco illo aquis subvehen-
tibus sublevatum, delatum est ad insu-
lam yoeabulo Liparis.—S. Gregor. Tu-
ron. de gloria martyrum, seu Miracu-
lorum, lib. i. ὁ. 84. ap. Bibl. Patr. Max.,
tom. xi. col. 840, E.]

¢ {Ejus sacrum corpus primum ad
Liparam insulam, deinde Beneventum,
postremo Romam ad insulam Tiberi-
nam translatum.—Martyr, Roman. in
Diem. The Martyrolog. Bede, in
diem, p. 329, does not mention the
translation to Rome: neither does that
of Usuard, in diem, p. 486. See Ado
de festivitatibus apostolorum, Bibl.
Patr. Max., tom. xvi. p. 825, A.]

4 [((The translation to Liparis only
is mentioned there.) See Josephi hu-
milis laudatio in sanctum apostolum
Bartholomeum, ap. Surium in diem,
tom. iv. fol. 271, b.]

© [Ἐν Οὐρβανυπόλει τῆς Κιλίκων
ἐπαρχίας σταύρῳ πάλιν ἀνατιθεὶς πρὸς
τὸν μόνον ποθούμενον ἀνατρέχει Χρισ-
+év.—Nicephorus Callist., Hist. Ke-
cles., lib. ii, cap. 39. Op. tom. i. p.
201, B.]

THIRD

SERIES.

A128 NOTES ON TILE BOOK OF COMMON PRAYER.

Taino dreams that he was buried at Urlangiolis, in Cilicia; and
SENIES. Dorotheus’, at Albany, which with Isidore® he says was a
city in Armenia the Great: but Albany was not a city of the
Armenians, as appears by Ptolemy, lib. v. cap. 12".

28. Augustine. |
(Possid. in vita') precipua suo tempore sacerdotum Domini por-

Aurelius Augustinus optimus sacerdos

tio, (Prosp. Ep. ad Ruff*) Gratie prestantissimus magister,
vir in Ecclesia summus, concilii Africani Ingenium (Id. de in-
gratis') Ecclesiasticorum magistrorum lumen (Gelas., Ep. 7™) at
the request of Valerius, bishop of Hippo, was by Megalius,
bishop of Calamy, consecrated bishop novo more, ita ut non
succederet episcopo in cathedra; sed ut accederet™. After in-
finite conflicts that he had for the defence of the true Chris-
tian faith, and having endured three months’ siege, made by
the Vandals against the city of Hippo, made in the year 430,
Aug. 28, leaving his body among them, his soul was taken
up to heaven®.

SEPTEMBER.

21. St. Watth.| Origen, tom. iii. in Gen., and out of him
Euseb., lib. 111. cap. 12; Ruffinus and Socrates, lib. i. cap. 151;
the martyrologists’, Fortunatus’, and Bedet, say that he

f [Bartholomeus ... obdormivit et
sepultus est in Albania, magne Ar-
a civitate—Dorotheus, ubi supr.
A.
* (Isidorus Hispal. de Vita et Morte
Sanctorum, cap. 76. Op. p. 365, H.]

h [‘Albana civitas’ is enumerated
by Ptolemy at the place cited as in
Albania, which adjoined Armenia Ma-
oe Geogr., lib. v. ¢. 12. p.
67.

i ({...devita...sacerdotis optimi
Augustini... Possidius Calamensis.—
Vita S. Aug. Pref. ap. S. Aug. Op.
tom. x. col. 257, B.

k (S. Prosper. Ep. ad Ruffinum, cap.
3. Op. col. 89, A.]

' [Idem. Carn. de Ingratis, cap. 3.
1. 91. pp. 125, 126.]

m (... beate memorize Hieronymum
atque Augustinum ecclesiasticorum
lumina magistrorum.—Gelasii Pape
Epist. vii. ap. Concilia, tom. vy. col.
306, D.]

" {These words are in part taken
from Possidius’ Life, chap. 8. ubi supr.
col. 262, D.]

ο [See above, pp. 220, 221.]

P [The references to Origen and Eu-
sebius arise from a mistake. In Ruffi-
nus’ translation of Eusebius, lib. iii. ὁ.
1, the words run thus: “ Thomas sorti-
tus est Parthos, Mattheus /&thio-
piam,”’ &c., the words respecting St.
Matthew being interpolated by Ruffi-
nus. At the end of the chapter we have
Eusebius’ words translated: ‘‘ Hee ita
per ordinem in tertio libro explanatio-
num Genesis Origenes exponit,”’ and
thus Origen is made to vouch for what
Ruffinus inserted. —Euseb, Pamph.
Hist. Eecl. Ruffino Aquleiensi inter-
prete, lib. iii. c. 1. p. 46. ap. Eccl.
Hist. Script. Basil. 1528.]

4 [Θωμᾶς μὲν τὴν Πάρθων ἀποστολὴν
ὑπεδέχετο" Ματθαῖος δὲ τὴν Αἰθιοπίαν.
—Socrates, Hist. Eccles., lib. i. cap.
19. p. 49.]

τ ( Natalis sancti Matthzi apostoli et
evangeliste, qui in Aithiopia predi-
cans, martyrium passus_ est.—Mar-
tyrologium Romanum in diem. Usu-
ard, in diem, has almost the same
words. See the note in the Mart. Rom.

ΟΝ THE KALENDAR. 429

was martyred in Aithiopia, in the city of Maddaver. Isidore’,
that he was buried in I know not what mountains of shep-
herds; Nicephorus, lib. 11. c. 41*, at Myrmena, among the
Anthropophagi: but Dorotheusy, at Hierapolis, among the
Parthians, 1. e. nowhere.

26. St. Cyprian.| St. Cyprian was an African born, and
there professed rhetoric, with great applause of all men. By
the persuasion of one Ceecilius, a priest, (from whom he had
his surname,) he became a Christian. And, giving all the
substance he had to the poor, he was constituted bishop of
Carthage in the year 248. He was called magister orbis, et
opera edidit sole clariora: ὃ. Hier. in Catal.* ; Prudent. in
Hymn. de Cypr.* At length, in the year 258, Sept. 14, the
6th of Galienus, he suffered a glorious martyrdom.

OCTOBER.

18. Sé. Luke.| The same authors number him also among
the seventy disciples: and yet Nicephorus‘ is the less to be
trusted in it, for that he saith St. Luke was converted by
St. Paul from being a Gentile to be a Christian, at Thebes in
Beotia; which could not be seventeen years after Christ’s
passion, before which time St. Paul came not into Greece.
Eusebius? says better, (out of St. Luke’s own Gospel,) Hvan-

from which, or some similar authority,
Cosin seems to have derived these
references. |

{Inde triumphantem fert India
Bartholomeum: Mattheum eximium
Naddaver alta virum.—Venant. Fortu-
natus, Op. pars prima, lib. vill. cap. 6.
de Virginitate, tom. i. p. 269. Rome,
1786. }

t [...apud AXthiopiam predicavit,
et multos ad fidem convertit: missus-
que est spiculator ab Hirtaco rege, qui
eum gladio feriebat, efficiens martyrem
Christi.—Bedz Martyrologium in diem,
Op. tom. ili. co]. 836. ed. Colon. 1612.
This is an addition to the genuine text,
which is simply, Natalis S. Matthei
apostoli et evangelistee.—See Smith’s
Bede, p. 424. ]

« fPostmodum in Macedonia pre-
dicat: requiescit in mountibus casto-
rum.—Isidor. Hispal. de Vita et Morte
Sanctorum, cap. 77. Op. p. 365, H. J

x { Nicephorus Callist. Hist. Eccles.,
lib. ii. cap. 41. Op. tom. 1. p. 208, B.]

y [Mattheus ... obiit Hierapoli
Parthiz, ubi et cum honore sepultus
est.—Dorotheus, ubi supr. B. ]

z [Hujus ingenii superfluum est in-
dicem texere cum sole clariora sunt
ejus opera.—S. Hieron. de Vir. Illust.,
cap. 67. Op. tom. ii. col. 893. ]

® {Punica terra tulit... Cyprianum
decus orbis et magistrum.—Prudentius
Peristeph. Hymn. 13. Cypriani Passio,
Op. tam. ii. p. 1203. ]

b {That is, the authors referred to in
the note on St. Matthew. 7"

© [Λουκᾶς ... Θήβαις δὲ ἐν ἑπταπύ-
λοις τῷ θεσπεσίῳ περιτυχὼν Παύλῳ,
τὴν πατρώαν πλάνην ἀπείπατο Χριστῷ
προσίων. --- Nicephorus Callist. Hist.
Eceles., lib. ii. cap. 43. Op. tom. i. pp.
209, B. 210, A.]

ΠΕ ο δὲ Λουκᾶς ἀρχόμενος καὶ αὐτὸς
τοῦ κατ᾽ αὐτὸν συγγράμματος, τὴν αἰτί-
αν προὔθηκε δι’ ἣν πεποίηκε τὴν σύντα-
tw... τὸν ἀσφαλῇ λόγον ὧν αὐτὸς ἱκα-
νῶς τὴν ἀληθείαν κατειλήφει, ἐκ τῆς
ἅμα Παύλῳ συνουσίας τε καὶ διατριβῆς,

THIRD

SERIES.

430 NOTES ON THE BOOK OF COMMON PRAYER.

gelium se exarasse testatur, sicut οἱ tradiderunt, qui ab initio ipsi
viderunt, verbique ministri fuerunt : quos etiam ait se a principio
in omnibus secutum.

And who can believe that he was one of Christ’s disciples,
who took all he had from the relation of others? Vid. Hier.
in Catal.® et Isidorum', &c. Dorotheus® says vainly that he
died and was buried at Ephesus; whereas the Martyrology®,
and Isidore', (who adds, that by the most writers before him
he was accounted a proselyte, and that he understood not the
Hebrew tongue,) say that he died at Bithynia; Nicephorus‘,
at Thebes, in Achaia. Gaudent., Ser. de Dedic. Eccl. ad Pa-
ἐγ [α5]}, there; St. Jerom™, that in the twentieth year of Con-
stantine (which was the 357th year of Christ, March 3,) his
bones were brought, with the relics of St. Andrew, from
Achaia to Constantinople. Vid. Ldacii Chron. Fastos Grecos",

et Theodorum Lector. Collect.°, lib. 11.
28. δέ. Simon.] Dorotheus?, and out of him Nicephorus4,

καὶ τῆς τῶν λοιπῶν ἀποστόλων ὁμιλίας
ὠφελημένος διὰ τοῦ ἰδίου παρέδωκεν εὐ-
ayyeAlov.—Euseb. Hist. Eccles, lib. iii.
cap. 24. p. 117.]

© [Quidam suspicantur, quotieseum-
que in epistolis suis Paulus dicit, juxta
evangelium meum, de Luca significare
voluisse, et Lucam non solum ab apo-
stolo Paulo didicisse evangelium qui
cum Domino in carne non fuerat, sed
et a ceteris apostolis.—S. Hieron., de
Vir. Illust., cap. 7. Op. tom. ii. col.
827.]

f [See Isidore, cited below, note i. ]

g [Lucas ... Ephesi vero mortuus
et sepultus est.—Dorotheus, Synopsis,
de xii. apostolis; ap. Bibl. Patr. Max.,
tom. ili. p. 427, F.]

h [Natalis beati Luce evangeliste,
qui multa passus pro Christo, Spiritu
Sancto plenus obiit in Bithynia.—Mar-
tyrol. Rom. in diem, p. 461. The
other Martyrologies are substantially
the same. ]

i [Lucas... quem plerique tradunt
proselytum fuisse et Hebrezas literas
ignorasse. Hic tamen fuit Pauli dis-
cipulus et individuus comes peregrina-
tionis ejus, quique ab ineunte pueritia,
castissimus fuit et evangelice predi-
cationis opus exercuit. Obiit Ixxiiii.
vite suze anno sepultus in Bithynia.—
Tsidor. Hispal. de Vita et Morte Sanc-
torum, cap. 88. Op. p. 366, D, E.]

k [Nicephorus Callist. Hist. Ec-

cles., lib. ii. cap. 43. Op. tom. i. p.
210, C.]

! [Andreas et Lucas apud Patras
Achaiz civitatem consummati refe-
runtur.—S.Gaudent. Sermo 17. de De-
dicat. Basilic. Op. p. 190. ed. Patay.
1720.

m (Sepultus est Constantinopoli ad
quam urbem vicesimo Constantii anno
essa ejus cum reliquis Andrez apostoli
translata sunt.—S. Hieron. de Vir. Il-
lust., cap. 7. Op. tom. ii. col. 827. ]

πα [Constantio 9, et Juliano Ces. 2.
His conss. introierunt Constantinopo-
lim Reliquiz SS. Apostolorum An-
dree et Luce die 5 Non. Mart.—
Idacii Epise. Fast. Cons. ad cale.
Chronici ap. Bibl. Patr. Max., tom. vii.
p- 1239, D.]

° [In the reign of Constantius,
εἰσῆλθον ἐν Κωνσταντίνου πόλει τὰ λεί-
ψανα τῶν ἁγίων ἀποστόλων. . . ᾿Ανδρέα
δὲ καὶ Λουκᾶ, πρὸ πέντε νόννων Μαρ-
tlwy’ καὶ κατετέθησαν ἐν τῷ ὑπ᾽ αὐτοῦ
ἐγκαινισθέντι μεγάλῳ ναῷ τῶν ἁγίων
amoctéAwy.——Theodori Lect. Collect.,
lib. ii. § 61. ap. Eccl. Hist. Script.,
tom. iii. p. 583. ]

P [Simon Zelotes peragrata Mauri-
tania et Afrorum regione Christum pre-
dicavit. Tandem in Britannia cruci-
fixus oeccisus ac sepultus est.—Doro-
theus, Synopsis de xii. Apostolis, ap.
Bib]. Patr. Max., tom. 111, p. 427, B.]

4 [Eis τὰς βρεταννικὰς νήσους evay-

ON THE KALENDAR. 431

and the later Greeks, say, that after he had gone about
Africa and Mauritania, he was crucified in Brittany. But the
Martyrology', and Fortunatus, lib. viii. Carm. 38, and Bede,
in Ad. ex Abdiat, say, that he preached the Gospel in Egypt,
and was put to death in Persia. Isidore", in his book, de
Obitu Sanctorum, says he died at Bosphorus; but I know
not from whence he had it.

St. Jude.| Isidore’ says he preached in Mesopotamia
and Pontus. The Martyrologists’ and Fortunatus’, that he
was martyred in Persia; yet Dorotheus* fondly writes, that
he was slain sub Augara Edessenorum rege in Beryto: for
what had the king of Edessa to do with Berytus in Phe-
nissia ?

NOVEMBER.

2. Festum omnium Animarum, All Souls’ Day.| Wherein
they were wont to pray for all souls departed, that they
might be delivered out of purgatory. A day still observed in
the Roman Church. But this original it had, as we learn

out of Sigebert’s chronicle, ad ann. 1100",

yeAtoduevos.... πρὸς τὸν αὐτοῦ διδάσ-
καλον μετεχῶρησεν.---ΝΊΘΘΡΠοΥΙ. Cal-
list, Hist. Eccles., lib. ii. cap. 40.. Op.
tom. i. p. 202, C.]

τ (Simon in A’gypto, Thaddeus in
Mesopotamia evangelium predicavit:
deinde in Persidem simul ingressi, cum
innumeram gentis illius multitudinem
Christo subdidissent, martyrium con-
summaverunt.— Mart. Rom. in diem,
p. 477. So the rest. ]

8 {Hine Simonem et Judam lumen
Persida gemellum, Lieta relaxato mittit
ad astra sinu.—Venant. Fortunatus, Op.
pars i. lib. vill. cap. 6. tom. i. p. 269. |

t [See Abdias, Apostolica Historia,
lib. vi. § 7. &c. ap. Fabricii Cod. Apoe.
N. T. p. 608, sqq.]

u {Bosphoro jacet.—Isidor. Hispal.
de Vita et Morte Sanctorum, cap. 81.
Op. p. 366, B. |

x [Idem, ibid., cap. 79. p, 366, A. |
y [See above, note r. |

z [See above, note s. |

a4 (Judas Jacobi ... Edessenis et

universe Mesopotamize evangelium
Domini predicavit. Snub Augaro vero
Edessenorum rege in Beryto occisus, et
cum honore sepultus est.— Dorotheus,
Synopsis de xii, Apostolis, ap. Bibl.

Patr. Max., tom. iii. p. 427, C.]

b [The date should be 998. Hoe
tempore quidam religiosus ab Hiero-
solymis rediens, in Sicilia reclusi cujus-
dam humanitate aliquamdiu recreatus,
didicit ab eo inter cetera, quod in illa
Vicinia essent loca eructantia flamma-
yum incendia, quz loca vocantur ab
incolis Olle Vulcani, in quibus anime
reproborum luant diversa pro meri-
torum qualitate supplicia, ad ea exse-
quenda deputatis ibi damonibus ; quo-
rum se crebro voces, iras et terrores,
sepe etiam ejulatus audisse dicebat,
plangentium quod anime damnatorum
eriperentur de manibus eorum per elee-
mosynas et preces fidelium, et hoc tem-
pore magis per orationes Cluniacen-
sium orantium indefesse pro defunc-
torum requie. Hoc per ipsum abbas
Odilo comperto, constituit per omnia
monasteria sibi subjecta, ut sicut primo
die Novembris solennitas omnium sanc-
torum agitur, ita sequenti die memoria
omnium in Christi quiescentium cele-
bretur. Qui ritus ad multas ecclesias
transiens fidelium defunetorum me-
moriam solemnizari facit.— Sigeberti
Chron. ad an, 998, ap. Mirzi Chronica,
p. 142.]

THIRD

SERIES.

THIRD

SERIES.

482 NOTES ON THE BOOK OF COMMON PRAYER.

There was a monk that went to visit Jerusalem, and when
he returned from thence, and passed by into Sicily, he had a
mind to see Vulean’s kettle, out of which much smoke and
flames of fire did usually ascend: being there, he heard the
devils within complain that many dead souls were taken out
of their hands by the prayers of the Cluniack monks. This
he related to his abbot, Odilo, as a sure story ; who thereupon
appointed this second of November to be annually kept in his
monastery, and prayers to be made there for all dead souls.
And the monks got it afterwards to be made a general holy-
day in the West, by the appointment of the pope; till in
ours, and the other reformed Churches, it was deservedly
abrogated by us all.

23. δέ, Clement.| That this man was ordained bishop of
Rome by St. Peter, we are told by Tertullian, de Prescrip.,
cap. 32°; Ruff., Pref. Recogn.’; the author of Liber Pontii-
calis®, Althelmus, de Virgin.', and by the Martyrology of Bede®,
Ado, &c.; and most of the Latin writers, as St. Jerom says
in his catalogue Script. Eccl.', accounted him the second

after St. Peter.

But Irenzeus, lib. iii. cap. 8k, Euseb., lib. iii. cap. 22', lib. v.

© [Sicut Romanorum (Ecclesia re-
fert)... Clementem a Petro ordinatum
itidem, perinde utique et ceterze exhi-
bent quos ab apostolis in episcopatum
constitutos apostolici seminis traduces
habeant.— Tertull. de Przscriptione
Hereticorum, cap. 32. Op. p. 213, B.]

4 (Quidam requirunt, quomodo cum
Linus et Cletus in urbe Roma ante
Clementem bhunce fuerint episcopi, &c.
. .. cujus rei hance accepimus esse ra-
tionem, quod Linus et Cletus fuerunt
quidem ante Clementem episcopi in
urbe Roma sed superstite Petro .
Clemens tamen post obitum Petri do-
cendi susceperit sedem.—Ruffini Pre-
fatio in S. Clementis Recognitionum
libros, ap. Patr. Apost. Cotelerii, tom.
i. p. 492.

e [Clemens... Hic ex pracepto B.
Petri suscepit Ecclesiam et pontifica-
tum gubernandum, sicut ei fuerat a
Domino Jesu Christo cathedra tradita
vel commissa,— Anastasius de vitis
Pont. Rom. ol. dict. Liber Pontificalis,
iv. tom. i. p. 7.]

f [Clemens ccelestis clavicularii pri-
mus successor, et secundus Romane
Ecclesie dispensator (quauquam non-

nulli Linum et Anacletum in ponti-
ficatus regimine nequicquam sine causa
preferant.—Aldhelmus seu Althelmus,
episc. Shirb. de laudibus Virginitatis,
cap. 12. ap. Bibl. Patr. Max., tom.
xiii. p. 37, C.]

[The words of the Martyrology
are, Hic quartus post Petrum Rome
Episcopus ordinatus est.... Hie ex
precepto beati Petri ecclesiz suscepit
pontificatum. Linus et Cletus ideo
ante eum scribuntur, quia ab ipso prin-
cipe apostolorum ad ministerium sacer-
dotale episcopi sunt ordinatii—Beda
Martyr. in diem, Op. tom. iii. col. 351. ]

h [This does not appear, so far as
the editor can ascertain it. ]

i (Clemens... quartus post Petrum
Rome episcopus; siquidem secundus
Linus fuit, tertius Anacletus, tametsi
plerique Latinorum secundum post
Petrum Apostolum putent fuisse Cle-
mentem.—S. Hieron., de Vir. Lllust.,
cap. 15. Op. tom. ii. col. 839. }

K [διαδέχεται δὲ αὐτὸν “AveykAnTos.
μετὰ τοῦτον δὲ τρίτῳ τόπῳ ἀπὸ τῶν
ἀποστόλων τὴν ἐπισκοπὴν κληροῦται
Κλήμη».--- 5. Irenzus, cont. Heres.,
lib. iii. cap. 3. ὃ 3. Op. p. 176.]

ΟΝ THE KALENDAR. 433

cap. 28; the books set forth against Artemon™; the author
of the epistle ad Mariam Cassobelitanam", among the epistles
of Ignatius®; and Tertullian again, adv. Marcion., lib. iii.?,
make him successor to Anacletus. And Epiphanius, Her.
274, and Optatus, lib. 2", say he followed Cletus: but St.
Austins, Hp. 165, Lib. Pontif.*, and the Martyrology ", will have
him again to succeed Linus, who was martyred secunduin
tabulas Rom. 9*. Cal. Octob. Anno Dom. 67, the thirteenth of
Nero, (and not, as Eusebius’ mistakes the account, in the
76th year of Christ, and the first of Titus,) having Clement
put into his place the year after; who in the year 96 giving
place to Cletus, was afterwards martyred in the year 100, the

! [ἐν τούτῳ δὲ Ῥωμαίων εἴσετι Κλή-
ens ἡγεῖτο, τρίτον καὶ αὐτὸς ἐπέχων
τῶν τῇδε μετὰ Παῦλόν τε καὶ Πέτρον
ἐπισκοπευσάντων βαθμόν. Λῖνος δὲ ὁ
πρῶτος ἦν, καὶ μετ᾽ αὐτὸν ᾿Ανέγκλητος-.
—Euseb. Hist. Eccles., lib. iii. eap. 21.
p- 111.)

m (The place referred to is the ex-
tract from a work against Artemon, cited
by Eusebius, now attributed to S. Hip-
polytus, in which Victor is said to be
the twelfth bishop in succession from
S. Peter. Clement is only mentioned
as one of those who had taught the

divinity of Christ. Βίκτορος ὃς ἦν
τρισκαιδέκατος ἀπὸ Πέτρου ἐν ‘Paya
ἐπίσκοπος. .. γράμματα. . . Κλή-
μεντος . . - ἐν ois. . - θεολογεῖται
ὁ Xpiotés.—Euseb. E. H., lib. v. cap.
28. p. 252.]

» [See last note. ]

° [Οὔσης σοῦ ἐν TH Ῥωμῇὴ παρὰ τῷ
μακαρίω Πάπᾳ Λίνῳ ὃν διεδέξατο τὰ νῦν
6 ἀξιομακάριστος Κλήμης, 6 Πέτρου καὶ
Παύλου akovorhs.—Epist. ad Mariam
Cassob., cap. 4, opus spurium inter
Op. 5. Ignatii, apud Patr. Apost., tom.
ii. pars 1. p. 103.]

P [Ex quibus electum magnum plebique probatum
Hac cathedra Petrus, qua sederal ipse, locatum
Maxima Roma Linum primum considere jussit.
Post quem Cletus et ipse gregem suscepit ovilis.
Hujus Anacletus successor sorte locatus.
Quem sequitur Clemens; is apostolicis bene notus.
Incerti auctoris, libri v. adversus Marcionem, lib. ili.
275—280. et ad calcem Op. Tertulliani, p. 635. ]

9 [Ὅμως 7 τῶν ἐν Ῥώμῃ ἐπισκόπων
διαδοχὴ ταύτην ἔχει τὴν ἀκολουθίαν" Πέ-
τρος καὶ Παῦλος, Λῖνος καὶ Κλῆτος, Κλή-
μη5.---. Ερίρῃδῃ, adv. Heres., lib. i.
tom. ii. Her. 27. cap. 6. Op. tom. i.
p- 107, C.}

τ [Ergo cathedram unicam, que est
prima de dotibus, sedit prior Petrus:
cui successit Linus, Lino successit
Clemens, Clementi Anacletus.—S. Op-
tatus de Schism. Donat., lib. ii. cap. 3.
Op. p. 28.]

§ { Petro enim successit Linus; Lino,
Clemens; Clementi Anacletus, &c.—
S. Aug. Epist. 53. (al. 165.) ad Gene-
rosum, &c. ὃ 2. Op. tom. ii. col. 120,
F

Ὁ {Ideo Linus et Cletus ante eum
conscribuntur, eo quod ab ipso principe
apostolorum ad ministerium sacerdotale
exhibendum episcopi ordinati.— Anas-

COSIN.

tasius, ubi supr. ]

u {Natalis Sancti Clementis pape,
qui tertius post beatum Apostolum
pontificatum tenuit—Mart. Rom. in
diem, p. 516—But Usuard., Mart. in
diem, p. 694; Ado, de Festiv. SS.
Apost., p. 826, F; Bede, Mart. in
diem, in the common text, p. 353, make
S. Clement fourth from ὃ. Peter, Linus
being second, Cletus, or Anacletus,
third. ]

x [Vide Anastasius, ubi supr. p. 6. ]

Υ [Οὗ (Titov) κατὰ δεύτερον ἔτος
τῆς βασιλείας Λῖνος ἐπίσκοπος τῆς Ῥω-
μαίων ἐκκλησίας δυοκαίδεκα τὴν λειτουρ-
γίαν ἐνιαυτοῖς κατασχὼν, ᾿Ανεγκλήτῳ
ταύτην παραδίδωσι.---- 5 6Ὁ. Hist. 10 6-
cles., lib. iii. cap. 18. p. 106. See
also 1560. Chronic. (Grace), lib. ii.
p. 207. ed. Scaliger. |

Ff

THIRD
SERIES.

TuIrD

SERIES,

ABA NOTES ON THE BOOK OF COMMON PRAYER.

third year of Trajan, Nov. 28. Which is affirmed as certain
by the agreeing testimonies of St. Jerom’, and the Martyr-
ology*. Irenzus, lib. iii. cap. 3”, says that this Clement
wrote potentissimas litteras ; Kuseb., lib. iii. cap. 16°, that he
wrote avery profitable epistle; and St. Jerom‘, that he wrote,
in the name of the Roman Church, to the Church of Corinth.
Catal.

30. St. Andrew.| He was martyred in Achaia, by the pro-
consul there. Prosper® (differing herein from all that wrote
before him) says it was in Asia. Promiss. Dom. Temp., cap. 5.

DECEMBER,

27. St.John.] He was banished, in the 92nd year of his
age, by Trajan, the third year of his reign. After Trajan’s
death he returned to Ephesus, and lived 120 years, as Doro-
theus' feigns. But see Eusebius®, in his Chronicon and His-
tory, lib. iii. cap. 31", St. Jerom in his Catalogue‘, the Mar-

tyrology*, and Isidore’.

[See above, p. 432, note i.]

* [See above, p. 432, note g.}

» [ἐπὶ τούτου οὖν τοῦ Κλήμεντος...
ἐπέστειλεν ἣ ἐν Ῥώμῃ ἐκκλησία ἱκανω-
τάτην γραφὴν τοῖς Κορινθίοις.----. Ire-
nzus, cont. Heres., lib, iii. cap. 8. ὃ 3.
Op. p. 176.]

© [τούτου δὲ οὖν τοῦ Κλήμεντος ὁμο-
λογουμένη μία ἐπιστολὴ φέρεται, με-
γάλη τε καὶ θαυμασία, ἣν ὡς ἀπὸ τῆς
“Ῥωμαίων ἐκκλησίας τῇ Κορινθίων διε-
τυπώσατο.---- 560. Hist. Eccles., lib.
111. cap. 10. p. 107.]

4 (Seripsit ex persona Romane Ec-
clesiz ad Ecclesiam Corinthorium valde
utilem epistolam.—S. Hieron. de Vir.
Illust., cap. 15. Op. tom. ii. col. 839.]

© [ Andreas et ceteri per totam Asiam,
Petrus et Paulus apostoli in urbe Roma
gentium Ecclesiam (in qua Christi Do-
mini doctrinam erudierunt) pacatam
unamque posteris tradentes, sanguine,
memoriisque suis ex dominica Passione
sacrarunt.—Lib. de Promissis et pre-
dictionibus Dei, Dimidium Temporis,
cap. 5. Opus Spur. ap. Op. S. Prosper.
col. 192. B. in Append. ]

f [Joannes... post mortem Trajani
reversus est ex insula Patmo, mansit-
que Ephesi, ac vixit annos 120.—Do-
rotheus, Synopsis de duodecim apo-
stolis, ap. Bibl. Patr. Max., tom. iii.
p. 426, H.]

& [τοῦ δὲ Ἰωάννου, τὰ μὲν τοῦ χρόνου

ἤδη πως elpnrat—Euseb. Hist. Eccles.,
lib. ili, cap. 31. ap. Hist. p. 125. ἐπὶ
τούτοις κατὰ τὴν ᾿Ασίαν ἔτι τῷ βίῳ περι-
λειπόμενος, αὐτὸς ἐκεῖνος by hydra ὃ
Ἰησοῦς, ἀπόστολος ὁμοῦ καὶ εὐαγγελισ-
τῆς, Ἰωάννης τὰς αὐτώθι διεῖπεν ἐκκλη-
σίας, ἀπὸ τῆς κατὰ τὴν νῆσον μετὰ τὴν
Δομετιανοῦ τελευτὴν ἐπανελθὼν φυγῆς.
—Idem, ibid., lib. iii. cap. 28. p. 112.
ἀλλὰ καὶ ἡ ἐν ᾿Εφέσῳ ἐκκλησία ὑπὸ
Παύλου μὲν τεθεμελιωμένη ᾿Ιωάννου δὲ
παραμείναντος αὐτοῖς μεχρὶ τῶν Tpat-
ανοῦ χρόνων, μάρτυς ἀληθής ἐστι τῆς
τῶν ἀπὸ ἀποστόλων Tapaddcews,—Ilre-
neus, ap. δα πάθη. Ibid. ]

h [Ἰωάννην τὸν ἀπόστολον, καὶ εὐαγ-
γελιστὴν μεχρὶ τῶν Τραϊανοῦ χρόνων
παραμεῖναι τῷ βίῳ Εἰρηναῖος ἱστορεῖ.----
Euseb. Chronic., lib. ii. A.D. 101.
Regni Trajan. 3. p. 209. ed. Scaliger.
Grece. }

* (Quarto decimo igitur anno in
Patmos insulam relegatus, scripsit
Apocalypsim. Sub Nerva principe re-
dit Ephesum, ibique usque ad Traja-
num principem perseverans totas Asiz
fundavit rexitque Ecclesias et confec-
tus senio—sexagesimo octavo post
passionem Domini mortuus juxta ean-
dem urbem sepultus est.—S. Hieron.
de Vir. Illust., cap. 9. Op. tom. ii. col.
851.]

k [Apud Ephesum natalis sancti
Joannis Apostoli et Evangeliste, qui

ΟΝ THE HOLYDAYS. 435

These to be observed for holydays, &c.| The remembrance
of the birth, the passion, the resurrection, the ascension of
Christ ; the coming of the Holy Ghost, the conversion of
the Gentiles, by sending the blessed apostles, &c.; as it is
a powerful means to train the more ignorant sort in the
understanding such great mysteries, so it is a most just
occasion for all sorts to make that a special time of serving
God, upon which we renew and solemnize these His won-
derful works of grace to us. And it is well known, that
when Christ was upon the earth, the Jew’s kalendars had
divers solemnities, more than Moses appointed, and that
Christ observed them; whereby we may be sure, that He
allowed and commended the institution of religious festivals
in the Church.

And no other.| And yet in the table for Proper Lessons
divers other days; as St. Paul’s Conversion, and St. Bar-
naby’s-day, besides the four days before Easter, are ranked
under the title of holydays; and afterwards, special collects,
epistles, and gospels are appointed both for all of them, and
some other days, (as Ash-Wednesday, and the Monday and
Tuesday before Easter,) which are read only now upon holy-
days: so that to save a contradiction, here seems to want
some amendment ; especially, when this statute for holydays™
was made before the statute of uniformity, which authorizes
this whole book, and repeals all statutes and ordinances that
vary from it,

THE ORDER WHERE MORNING AND EVENING PRAYER
SHALL BE READ.

The order where Morning and Evening Prayer shail be
used and said.| In the first book of Edw. VI." the priest
“was appointed to say the Morning and Evening Prayer in

post evangelii scriptionem, post exilii
relegationem, et apocalypsim divinam
usque ad Trajani principis tempore
perseverans, totius Asiz fundavit rexit-
que ecclesias.—Martyrol. Rom. in
diem, p. 563.—The others, with Ado,
(de Festiv. SS. Apost. p. 824, E, F.)
are to the same effect. |

1 [Hie anno lxviii. post passionem

Domini Salvatoris, sub Trajano prin-
cipe, longzvo vetustate senio fessus
- requievit. Quievit autem apud
Ephesum.—lIsidor. Hispal. de Vita et
Morte Sanctorum, cap. 73. Op. p. 365,
m [See above, p. 19, note c. ]
n [See above, p. 227, and note m,
there. |

F{2

THIRD

SERIES.

Tuirp

SERIES.

[““ and’’
Nicholls. }

436 NOTES ON THE BOOK OF COMMON PRAYER.

the choir, the people remaining in the church, as aforetimes
it had been accustomed; for the choir was built for the
priests, and for that purpose that divine prayer might be
celebrated and performed by them in it. Against this order,
there was exception taken by Bucer; who upon Calvin’s
complaint, that matters were not then reformed among us
as they should be, as appears by his epistle to the Protector,
the Duke of Somerset, Epist. 87°, and to Cranmer?, [was]
intreated to give his censure upon that Service-book then in
use, and therein the Act of Parliament, 2 Edw. VI., that
authorized it; and there was nothing but what was conso-
nant to the Word of God, and the purity of the Christian
religion, and which Alesius‘, in his Proem, saith was sent
from heaven; and which Mr. Fox’, in his Monuments, saith
was agreeable to Scripture, and the primitive Church. ΑἸ]
which notwithstanding, Calvin’ in toto et solido, and Bucer*
for some particulars only, was of another mind: of which
particulars this was one, and the first thing in the book
against which he excepted; alleging, “That it was an anti-
Christian practice for the choir to be severed from the rest
of the church, and for the prayers there only to be said,
which pertained to the people as well as to the clergy; that
the separation of the choir from the body of the church
served for nothing else, but to get the clergy some respect
above the laity, as if they were nearer to God than laymen
are: that a pernicious superstition was thereby maintained,
as if priests alone were able to procure God’s favour, by
reading and reciting a few prayers: that in the ancient

ο [Calvini Epist. ad Protectorem
Angliz, Oct. 22, 1548, Epistole et
Responsa, p.40. This letter was written
before the English Service-book, except
the Order for the Holy Communion,
was published. 1

P {Id. Epist. ad Cranmerium, p. 40,
A.D. 1551, ibid., p. 61, 62.]

4 [Hic liber,. . . hoc tempore divi-
nitus oblatus esse videbatur.—Prow-
mium Al. Alesii, prefixed to his trans-
lation of the Service-book, Lipsii, 1551.
Et ap. Buceri Scripta Anglicana,
p- 375. |

* (The king and his council ap-
pointed certain “having as well an
eye and respect unto the most sincere
and pure Christian religion, taught by

the Holy Scriptures, as also to the
usages of the primitive Church, to
draw and make one convenient’? Order
of Common Prayer; ‘‘ who after most
godly and learned conferences, through
the aid of the Holy Ghost, with one
uniform agreement did conclude, set
forth, &c., A Book of the Common
Prayer,’’ &c.—Fox, Acts and Monu-
ments, book ix. p. 9. (ad ann. 1549.)
Lond. 1684. }

5 [See above, note p. Calvin only
objected in that letter to some parti-
cular points, especially to the comme-
moration of the departed, and the use
of chrism. |

' [See below, passim. ]

ON THE RULES BEFORE MORNING PRAYER. 437

times of the Church, their temples were built in a round
form, and not in a long figure, as ours are; and that the
place for the clergy was always in the midst of those
temples; and that therefore this custom of the division of
churches from chancels, and of the priest’s saying service in
them, was an unsufferable abuse, to be forthwith amended,
if the whole kingdom would not be guilty of high-treason
against God*.”

This was his declamatory censure of the Church’s custom
in those times, concerning chancels, and the performance of
divine service there: and he prevailed so far by it, that in
the fifth year of King Edward there were very many altera-
tions made in the former Service-book, which the Duke of
Somerset, the Protector, got to be confirmed in parliament ;
among which alterations, this was the first, that the Morning
and Evening Prayer should be used in such place of the
church, chapel, or chancel; and that the minister should so
turn him (for before he kneeled or stood, save when he read
the Lessons with his face towards the altar) as the people
might best hear’. Notwithstanding which condescension,
it was then likewise ordered, that if there were any contro-
versy about it, it should be referred to the ordinary of the
place, or his deputy; and that the chancels should still re-
main, as they had done in times past.

There arose great contentions about this alteration ; some
kneeling one way, and some another, but not removing out
of the chancel; others leaving that accustomed place, and
performing all their service among the people in the body of
the church. For the appeasing of which strife and diversity
it was now thought fit, that in our book, when they came to

u [Ut autem chorus sit tam procul
sejunctus a reliquo templo, et in eo tan-
tum sacra reprasententur que tamen
ad omnem pertinent populum, clerum-
que, antichristianum est. Chori tanta
a reliquo templo sejunctio, eo servit, ut
ministri, qualicunque fide sint et vita,
ipso tamen ordine et loco habeantur
quasi Deo propinquiores quam laici;
et qui possint his placare Deum vi ex-
ternorum operum, que faciunt 510]
propria, cum sint totius populi Christi.
Quod vero in choro tantum sacra illa
communia peraguntur, quia confirmatur

eo superstitio illa perniciosissima, qua
gratus Deo cultus putatur legere, reci-
tare, atque audire Scripturas et preces
sine mente, sine intellectu fidei.

Hi ergo tam alieno ab instituto
Christi ritus, ut quibus intoleranda sit
Deo contumelia, debent quamprimum
et seyerissime corrigi; alioqui totum
regnum se lesz Divine Majestatis
obstringit.— Buceri Censura, cap. 1].
ap. Scripta Anglicana, p. 457. |

vY | Rubric in the Book of Common
Prayer, 1552. |

THIRD

SERIES.

Tuirp

SERIES.

438 NOTES ON THE BOOK OF COMMON PRAYER,

reduce the English service into the Church again, the rubric |
should be corrected, and put into this form wherein we have |
it: that Morning and Evening Prayer should be used in the |
place accustomed, (that must be before the fifth of Edward *;
for a year and an half after, which was all the time that
the second rubric lasted, could not beget a custom,) yet
referrig it to the bishop to order it otherwise, if he saw
cause so to do. But that the priest should here turn him-
self to the people, (as he is to do after, when he reads the
Lessons to them,) they made no order, nor thought fit to
continue the former order in that particular.

And though the Act of Uniformity doth not specify this
alteration, or receding from the form of the fifth of Edw. VI.j
yet, because it concerns not the things themselves, that are
to be done, but the manner only, and the resolving of doubts,
how they shall be done, it was referred to the power of the
bishops, both by the preface in the last paragraph of it, and
by this rubric itself, to order as they thought meet; and so
they did.

Such ornaments, &c.¥], Without which (as common reason
and experience teaches us,) the Majesty of Him that owneth
it, and the work of His service there, will prove to be of a
very common and low esteem. The particulars of these
ornaments (both of the church and of the ministers thereof,
as in the end of the Act of Uniformity,) are referred not to
the fifth of Edw. VL., as the service itself is in the beginning
of that Act, for in that fifth year were all ornaments taken
away, (but a surplice only,) both from bishops and priests,
and all other ministers, and nothing was left for the church,
but a font, a table, and a linen cloth upon it, (at the time of
the Communion only,) but to the second year of that king,
when his Service-book and Injunctions were in force by
authority of parliament. And in those books many other
ornaments are appointed; as, two lights to be set upon the
altar or communion-table, a cope or vestment for the priest
and for the bishop, besides their albs, surplices, and rochets,

* [Rubric in the Book of Common note, see the two former series on the
Prayer, 1560, and ever since. ] same points, and the references and ex-
¥ [For the Rubrics, Injunctions, and _ tracts, pp. 48, 44, 280—233. ]
Acts of Parliament referred to in this

ON THE RULES BEFORE MORNING PRAYER. 439

the bishop’s crosier-staff, to be holden by him at his minis-
tration and ordinations; and those ornaments of the church,
which by former laws, not then abrogated, were in use, by
virtue of the statute 25 Henry VIII.2, and for them the pro-
vincial constitutions are to be consulted, such as have not
been repealed, standing then in the second year of King
Edw. VI., and being still in force by virtue of this rubric and
act of parliament.

That which is to be said for these vestures and ornaments,
in solemnizing the service of God, is, that they were ap-
pointed for inward reverence to that work, which they make
outwardly solemn. All the actions of esteem in the world
are so set forth, and the world hath had trial enough, that
those who have made it a part of their religion to fasten
scorn upon such circumstances, have made no less to deface
and disgrace the substance of God’s public service.

Such ornaments as were in use in the second year of King
Edward VI.) In that year, by the authority of parliament,
was this order set forth, in the end of the Service-book then
appointed. At Morning and Evening Prayer, the adminis-
tration of baptism, the burial of the dead, &c. in parish-
churches, the minister shall put upon him a surplice; in
cathedral and collegiate churches, and in colleges, the arch-
deacons, deans, presidents and masters, may use the orna-
ments also belonging to their degrees and dignities. But
in all other places it shall be free for them whether they
will use any surplice or not. The bishop administering the
Lord’s Supper, and celebrating the Sacraments, shall wear
a rochet or alb, with a cope or vestment; and he shall have
also his pastoral staff. And before the Communion, upon
the day appointed for the celebration of the Lord’s Supper,
the priest having on him an alb, with a vestment or cope,
shall stand at the altar; and where there be many priests

z [The following is the last section
of the Act 25 Hen. VIII. ο. 19, which
enacts the revision of the Canon Law
by thirty-two commissioners to be ap-
pointed by the crown: “ Provided also
that such canons, constitutions, ordi-
nances and synodals provincial being
already made, which be not contrariant,
nor repugnant to the laws, statutes and
customs of this realm, nor to the damage

or hurt of the king’s prerogative royal,
shall now still be used and executed as
they were afore the making of this Act,
till such time as they be viewed, search-
ed or otherwise ordered and determined
by the said two and thirty persons, or
tlhe more part of them, according to the
tenor, form and effect of this present
ict. 7)

TuirD

SERIES.

410 NOTES ON THE LOOK OF COMMON PRAYER.

and deacons, so many of them as be needful shall help the
chief minister, having albs or tunicles upon them.

These ornaments and vestures of the ministers were so dis-
pleasing to Calvin* and Bucer?, that the one in his letters
to the Protector, and the other in his censure of the liturgy,
sent to Archbishop Cranmer, urged very vehemently to have
them taken away, not thinking it tolerable, that we should
have any thing common with the papists, but shew forth our
Christian liberty, in the simplicity of the gospel.

Hereupon, when a parliament was called, in the fifth year
of King Edward, they altered the former book, and made
another order, for vestments, copes, and albs not to be worn
at all; allowing an archbishop, and a bishop, a rochet only,
and a priest or deacon to wear nothing but a surplice.

But by the Act of Uniformity the parliament thought fit,
not to continue this last order, but to restore the first again ;
which since that time was never altered by any other law,
and therefore it is still in force at this day.

And both bishops, priests and deacons, that knowingly
and wilfully break this order, are as hardly censured in the
preface to this book concerning ceremonies, as ever Calvin
or Bucer censured the ceremonies themselves. Among other
ornaments of the church also then in use, in the second
year of Edw. VI.° there were two lights appointed by his
injunctions (which the parliament had authorized him to
make, and whereof otherwhiles they made mention, as ac-
knowledging them to be binding,) to be set upon the high-
altar, as a significant ceremony of the light which Christ’s
Gospel brought into the world; and this at the same time,
when all other lights and tapers superstitiously set before
images, were by the same Injunctions, with many other
absurd ceremonies and superfluities, taken away’. These
lights were (by virtue of this present rubric, referring to

Tuirp
SERIES.

® (See above, p. 436, noteo. The
vestments and ornaments are not men-
tioned specially in this letter; but see
below, Letter to Knox, note f, and
p- 306, notes τη, n. }

> [Has opto vestes tolli, non quod
credam in.ipsis quicquam esse impii
perse....sed, &c. consentaneum est

.. adspirare nos... ad simplicitatem
Christi et apostolorum; tum testari

modis oninibus, nihil esse nobis com-
mune cum illis, ae ideo minime om-
nium cum Romanensibus Antichristis,
libertatem denique Clhristianam, qui-
busvis in rebus preclare tueri et pre
nobis ferre-—Bucer. Censura, ubi supr.
p. 458. ]

* [See above, p. 231, note q. ]

4 [See above, ibid. ]

ON THE RULES BEFORE MORNING PRAYER. 4.41

what was in use in the second of Edw. VI.) afterwards con-
tinued in all the queen’s chapels, during her whole reign ;
and so are they in the king’s, and in many cathedral
churches, besides the chapels of divers noblemen, bishops,
and colleges to this day.

It was well known, that the Lord-treasurer Burleigh (who
was no friend to superstition or popery) used them con-
stantly in his chapel, with other ornaments of fronts, palls
and books, upon his altar. The like did Bishop Andrewes®,
who was a man who knew well what he did, and as free from
popish superstition as any in the kingdom besides. In the
latter end of King Edward’s time they used them in Scot-
land itself, as appears by Calvin’s Epistle to Knox, and his
fellow-reformers there, anno 1554, Ep. 306, where he takes
exception against them, for following the custom of Eng-
land.

To this head we refer the organ, the font, the altar, the
communion-table, and the pulpit, with the coverings and
ornaments of them all; together with the paten, chalice, and
corporas, which were all in use in the second of Edw. VI. by
the authority of the acts of parliament then made.

At the beginning both of Morning and likewise of Evening
Prayer, the minister shall read with a loud voice one of the
sentences, &c. And then that which follows.| These, with
the confession and absolution, (as preparatory to the ser-
vice which was to follow, and in imitation of the Church in
all ages before, which after this manner of confession and
absolution began their divine service,) were added in the fifth
year of Edw. VI., omitted in the second year.

In the primitive Church, most parts of the service were
referred to be done by inferior ministers: they had such as
read the lessons, lectores, such as sung the psalms and
hymns, cantores; and a great part of the prayers were said
by the deacons.

¢ [See the plan of Bp. Andrewes’ plus zequo esse patrie addictos.....
Chapel. Minor English Works, p. Certe luminaria, cruces, et ejus farine
XCVil..| nugas eX superstitione manasse, nemo,

f [Conquesti apud me amici quidam
fuerunt, vos ita precise ceremonias
Anglicas urgere, ut satis constaret vos

ut arbitror, sano judicio praditus ne-
garet.—J. Calvinus Cnoxo et gregali-

bus; Epistole, p. 98. ]

THIRD

SERIES.

THIRD

SEKIEs.

4.4.2 NOTES ON THE BOOK OF COMMON PRAYER.

With a loud voice.| Ut mentes audientium ad majorem
animt compunctionem, et ad reddendam Domino gloriam exci-
tentur. Just. in Novell. de Eccl. Diversiss.

Yet ought we most chiefly so to do, when we assemble, &c.]
S. Chrys. de Incomprehens. Dei Natura*. Non eque exoras,
cum solus Dominum obsecras, atque cum fratribus tuis. Est
enim hoc plus aliquid, videlicet concordia, conspiratio, copula
amoris et charitatis, et sacerdotum clamores. Presunt enim
0b eam rem sacerdotes, ut populi orationes, que infirmiores
per se sunt, validiores illas complexe simul in celum evehan-
tur: that they being the stronger sort, may take with them
the weaker prayers of the people, and carry them up into
heaven. Idem in Ep. 2. ad Thess. Hom. 4‘, Quod quis apud
seipsum precatus accipere non poterit, hoc cum multitudine
precatus accipiet.

To set forth, &c., to hear and to ask, δι.) The particulars
of that work, which is to be done at the religious assemblies
of Christians, and the same of the whole service following,
the psalms, lessons, and the prayers. The same hath Ter-
tullian* expressed to have been the business of the primitive
Christians, at their assemblies, de Anim. cap.9. Prout Scrip-
ture leguntur, aut psalmi canuntur, aut adlocutiones profe-
runtur, aut petitiones delegantur. Tert., Apol., cap. 59], and in
Justin Martyr, 2 Apol.™, where they tell what the Christians

& [Ad hee jubemus omnes episcopos
et presbyteros non in secreto, sed cum
ea voce que a fidelissimo populo ex-
audiatur, divinam oblationem et pre-
cationem que fit in sancto baptizmate
facere, utinde mentes, &c.—(Justiniani)
Authent, Collat. ix. tit. 20. Novell. 137.
8 6. ap. Corp. Jur. Civ]

h [οὐχ οὕτως ἀκούῃ κατὰ σαυτὸν τὸν
δεσπότην παρακαλῶν, ὡς μετὰ τῶν ἀδελ-
φῶν τῶν σῶν, ἐνταῦθα γὰρ ἐστί τι πλέον,
οἷον 7 ὁμόνοια καὶ ἣ συμφωνία, καὶ τῆς
ἀγάπης ὅ σύνδεσμος, καὶ αἱ τῶν ἱερέων
εὐχαί. διὰ γὰρ τοῦτο οἱ ἱερεῖς προεστή-
κασιν, ἵνα at τοῦ πλήθους εὐχαί ἀσθενέ-
στεραι οὖσαι, τῶν δυνατωτέρων τούτων
ἐπιλαβόμεναι, ὁμοῦ συνανέλθωσιν αὐταῖς
εἰς τὸν οὐρανόν.---8. Chrysost. De In-
comprehens. Dei Natura, Hom. iii. ὃ 6.
Op. tom. i. p. 469, C.]

i [ὃ yap καθ᾽ éavtdy τις εὐχόμενος
λαβεῖν οὐ δύναται, τοῦτο μετὰ τοῦ πλή-
θους εὐχόμενος λήψεται.---8., Chrysost.
in 2 Epist. Thess., cap. 3. Hom. iv. § 4.
Op. tom. 11. p. 535, B.]

k [Tertullian. de Anima, cap. 9. Op.
Ρ- 270, A.]

' (Coimus ad Deum, quasi manu
facta precationibus ambiamus .
Coimus ad literarum divinarum com-
memorationem, si quid preesentium tem-
porum qualitas aut premonere cogit
aut recognoscere. Certe fidem sanctis
vocibus pascimus, spem erigimus, fidu-
ciam figimus, disciplinam preceptorum
nihilominus inculeationibus densamus.
—Tertullian. Apolog., cap. 39. Op.
p- 31, Α.1

mt he τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ,
πάντων κατὰ πόλεις ἢ ἄγρους μενόντων
συνέλευσις γίγνεται καὶ τὰ ἀπομνημο-
νεύματα τῶν ἀποστόλων, ἢ τὰ συγγράμ-
ματα τῶν προφητῶν ἀναγιγνώσκεται
μέχρις ἐγχωρεῖ. Εἶτα παυσαμένου τοῦ
ἀναγιγνώσκοντος, ὁ προεστὼς διὰ λόγου
τὴν νουθεσίαν καὶ πρόκλησιν τῆς τῶν
καλῶν τούτων μιμήσεως ποιεῖται. Ἔπειτα
ἀνιστάμεθα κοινῇ πάντες, καὶ εὐχὰς
πέμπομεν" καὶ ὡς προέφημεν παυσα-
μένων ἡμῶν τῆς εὐχῆς, ἄρτος προσφέ-

ΟΝ THE ORDER FOR MORNING PRAYER. 443

did at their assemblies, the particulars being near the same.
And all these are substantial parts of that work for which
we go to church; all of them principals, none of them
accessories in it; which by the nature of the work and the
primitive custom of the Church, is not to while out the time
till the congregation be assembled (as we know where reading
of chapters and singing of psalms are used for no other pur-
pose). Nor are the prayers of the Church, in the main in-
tent of them, either to usher in the sermon, or to leave an
impression of it in men’s minds afterwards; but an entire
service of itself.

Confession and general absolution before Morning Prayer. |
In which confession, we remember our daily offences in
general; and there is no means so powerful to obtain par-
don for them, as the daily prayers of the Church to that
purpose; so that the course which our Church here pre-
scribeth, for the pardon of our daily offences, being put in
practice, what can be more just, more due than to declare,
that forgiveness and absolution, which those that are (as they
pretend to be) penitent for those sins, do obtain? What
more comfortable, than to hear the news of it from his
mouth, by whom the Church ministereth these offices ?
What more seasonable, than to do this before we come
to give God His solemn praise and honour in our public
service, that we may be assured He accepts of the same at
our hands? In which respect, we cannot but prefer the
order of the Church of England, before the other Reformed
Churches, who have no absolution, nor no confession neither,
but after the psalms and lessons (which is all the service that
they have) be done, and the preacher goes up into the pulpit;
which gives the people occasion to think, that all their ser-
vice before is to spin out their time only till the preacher
comes, rather than to give God any homage or service at
all. Whereas the solemn beginning of our service with
confession and absolution, serves to put the people in mind,
that all which follows is the solemn service of Almighty God,
ρεται καὶ οἶνος καὶ ὕδωρ᾽ καὶ ὃ προεστὼς ἑκάστῳ γίγνεται καὶ τοῖς ov παροῦσι διὰ
εὐχὰς ὁμοίως καὶ εὐχαριστίας, bon δύνα- τῶν διακόνων πέμπεται. --- ὃ. Justin.
μις αὐτῷ, ἀναπέμπει, καὶ 6 Aads ἐπευφη- Mart., Apol. 1. (al. Apol. 2.) § 67. Op.

Mel λέγων τὸ ᾿ἀμήν᾽ καὶ ἡ διάδοσις καὶ pp. δ, ).]
ἡ μετάληψις ἀπὸ τῶν εὐχαριστηθέντων

THIRD

SERIES.

Tuirp
Series.

411 NOTES ON THE BOOK OF COMMON PRAYER.

preparing them to that attention of mind, and devotion of
spirit, which they owe to it, and which is requisite to make
it acceptable.

Confession to be said by the whole congregation kneeling.]
The old fashion of the Christians, at their service of prayers,
was (as Tertullian in his Apol. cap. 39". describeth it) to pray
with hands erect and stretched out, therein protesting their
innocency ; to be bare-headed, therein professing that they
were not ashamed : manibus expansis quia innocuis, capite nudo
quia non erubescimus; hereby taxing the Gentiles, whose
custom it was to cover both hands and faces at their prayers,
which he interpreteth a confession of guilt in the hands, and
an acknowledgment of shame in the face; as if they were
afraid and ashamed of what they were about.

It was, and is still a general order in all Churches, to
begin their service with confession of sins; which order
Morney" laboureth to derive from the ancient practice of
the synagogue first, and consequently of the primitive
Church. Aut. de Card. Op. apud Cypr.e Hierarcha confi-
denter orat pro sua et populi ignorantia, recolens pudibunde
et contritt animi confessionem, que prevalente peccato deli-
querunt. δι Basil, Ep. 63. “ We rise in the morning, make
confession, and then sing psalms.”

We use this as an entrance and preparation to the service
of God, because if our confession be such, as it must be pre-
sumed to be, it is the only sufficient disposition, to make our
service acceptable to Him. A confession (but not the like)
is used in the beginning of the breviary and mass, which
condemns our Church no more than all other Reformed
Churches that use it; but the ancient Church, from which
we took it, used it before them all.

Absolution (or remission of sins).| Added by order from
the Conference at Hampton-Court4, for the satisfaction of

™ [Tertullian. Apol., cap. 30. Op.
We 2151):

" [Mornayus P. de Sacra Eucharistia,
lib, i. cap. 3. p. 49. ed. Hanov. 1605. ]

° (Tractatus de Cardinalibus Op.
Christi (de Coena Domini) opus spu-
rium ad cale, Op. 8. Cypr., p. 42.]

P [ἐκ νυκτὸς γὰρ dpOpifer παρ᾽ ἡμῖν
6 Aabs ἐπὶ τὸν οἶκον τῆς προσευχῆς, καὶ
ἐν πόνῳ καὶ θλίψει καὶ συνοχῇ δακρύων

ἐξομολογούμενοι τῷ Θεῷ, τελευταῖον
ἐξαναστάντες τῶν προσευχῶν, εἰς τὴν
ψαλμωδίαν kabioravtat.—S. Basil., Ep.
207. (alit. Ep. 63.) § 3. Op. tom. iii.
p- 311, B.]

4 [See Barlow’s Summe and Sub-
stance of the Conferences, in Cardwell’s
History of Conferences, &c., pp. 173,
174, 205, and the King’s Letter to the
Abp. of Canterbury and the Commis-

ON THE ORDER FOR MORNING PRAYER. 445

them that took exception agaist the word absolution, as
being of too popish a sound.

The people shall answer Amen.| The ancient doctors of
the Hebrews have this saying, that whosoever sayeth Amen
with all his might, the gate of the garden of Eden is opened
unto him; Musar., cap. 4. And in the same manner of
speech Maimonides describeth their Morning Service, cap. 9.
n.1". “And the people answer, Amen, Be His great name
blessed for ever, and to all everlastings, with all their might.”
So saith St. Jerome’, that the sound of their Amen in the
primitive Church-service was so great, as it came forth like
a noise of thunder.

And our mouth shall shew forth Thy praise.| This is the
answer of all the people. In the second book of Edw. VI.
the word ‘Choir’ is everywhere put for our word ‘Answer :’
and by making this answer, they promise here and undertake
for themselves, that they will not sit still to hear the psalms
and hymns read only to them, as matter of their instruction;
but that they will bear a part in them with the priest, and
keep up the old custom still of smging, and answering verse
by verse, as being specially appointed for the setting forth
of God’s praise; whereunto they are presently invited again
by the minister in these words, “Praise ye the Lord.” So that
our manner of singing by sides, or all together, or in several
parts, or in the people’s answering the priest in repeating
the psalms and hymns, is here grounded; but if the minister
say all alone, in vain was it for God’s people to promise God,
and to say, that their mouth also should shew forth His
praise.

As it was in the beginning, &c.| This was added to Gloria
Patri‘, which was only used before, to meet with the poison
of Arius, who said there was a beginning of time, before
Christ had any beginning. The like hath been said, of
taking up the custom to put in De? gratia into the style and

sioners for Causes Ecclesiastical, ibid., 5 [Romane plebis laudatur fides...
p- 218. (from Rymer, Foedera, vol.xvi. ubisic ad similitudinem ceelestis toni-
p- 565). | trus Amen reboat, et vacua idolorum

τ (Maimonides, Manus fortis or templa quatiuntur?—S. Hierom. Pref,
Mischneh Torah, pars prima, lib. ii, in Lib. 11. Comment. in Galat. Op.
art. 2. de precibus et benedictione sa- tom. vii. col. 427, 428. ]
cerdotali, cap. 9. n. 1.] τ [See above, p. 48, note 1. ]

THIRD

SERIES.

THIRD

SERIES.

446 NOTES ON THE BOOK OF COMMON PRAYER.

title of kings and emperors, to meet with the poison of Pela-
gius, who was a great opposer of the grace of God.

Praise ye the Lord.| It was before the second of Edw. VI.,
Laus tibi Domine; and from Easter to Trinity-Sunday, Alle-
lujah.

Then shall be said or sung, Venite, 8.0.1 The word “said”
is added in the fifth of Edw. VI.* .

And then shall follow certain psalms in order.| The
setting forth of God’s worship and praise in psalms, is that
part of moral and perpetual service, the order whereof was
most particularly set down in the Old Testament in Solo-
mon’s temple. As the sacrifice was burning upon the altar,
and the wine poured out upon it in the inward court, which
was their ceremonial and figurative service ; in the meantime,
the Levites stood upon their pulpits in the outward courts,
where the people, men and women, were licensed to come,
singing the psalms of God’s praises, which was their moral
service of it, to last for ever. Other parts of the service are
not there remembered ; not but that many others were done,
but to let the world know, that the psalms of God’s praises,
for the ordinary practice whereof such express order was
taken and remembered, was not to be reckoned of by the
by, but as a main part of God’s public service. And this
was not the personal service of the Levites alone, but of the
whole congregation of God’s people assembled there, which
made His praise to be the more glorious; and was there-
fore so much the more acceptable to Him, when the people
joined together with the Levites to set it forth. Therefore,
according to King David’s example, and others inspired by
the Holy Ghost, the Church here hath appointed this first
psalm, as an invitatory to stir up the affections of the whole
congregation to that work, which they perform in some
places by answering alternately, and in others by singing
one side of the choir after another.

Then shall be read the first Lesson of the Old Testament, &c.]
This is one principal part of the public service of the Church
appointed, according to the moral, not any ceremonial ser-
vice of God among the Jews. The law of Moses for that

Ὁ [It is “said or sung” in both books; Cosin was misled by the Latin.]

ΟΝ THE ORDER FOR MORNING PRAYER. 447

purpose was distinguished into divisions, answerable to the ΤΗΙπΡ
number of weeks in the year, that it might begin and end ae
with it. And afterwards we find an order of reading the law
in public, as ancient as Nehemiah’s time. And for the ΠΝ εν viii.
lessons of the Prophets we know, that Christ took one of ἘΠῚ
them for the subject of His sermon at Nazareth, as His 17, 19.]
apostle did at Antioch, when he stood up after the reading eo
of the law and the prophets. 40.]
The minister that readeth the Lesson standing, and turning
him so as he may be best heard, &c.| Were he is appointed to
turn him ; therefore, before he reads the lesson, he is supposed
to stand, and to be turned with his face another way. It is
a circumstance observable, that at all the services in the old
synagogues, (from whom the Christian Churches at first took
their pattern,) the reading of the Law and other Scriptures
was done by the priest, with his face turned to the people
as they sat; so did our Lord in the synagogue at Nazareth,
Luke iv. 16. But the prayers were read by him whom they
called the apparitor of the synagogue, (correspondent to the
deacon or minister in the Christian Church,) with his back to
the people, and his face to the ark, representing the majesty
and presence of God. Maimonides of Prayer, cap, 8. n. 11".
In the Misna he is called, “ He that cometh down before the
ark.” So are (or were) the prayers or litanies used to be
read in the Church of England.
Minister that readeth the Lesson standing.|. In the Consti-
tutions of the Apostles, c. ὅδ᾽, it is ordered, “‘ Let the people,
by the deacon’s direction, sit with all quietness and good
order; and let the women also sit apart, keeping silence ;
then let the reader stand on high and read,” &c.
After the first Lesson shall follow (2 Edw. VI., shall be
sung”) Te Deum laudamus daily throughout the year.| But
it was in that first book appointed, that the Song of the
Three Children should be sung in the time of Lent*, instead
of the Te Deum, and never else; now it is left free to be
sung any day.

u (Maimonides, Manus fortis or
Mischneh Torah, pars prima, lib. 11.
art. 2. de precibus et benedictione sa-
cerdotali, cap. 8. n. 11.]

Υ [πρόνοια δε τούτων εἰς τὸ ἕτερον

[2 ε “ / A ,
μέρος οἱ λαϊκοὶ καθεζέσθωσαν μετὰ πάσης
ἡσυχίας καὶ εὐταξίας" καὶ αἱ γυναῖκες

κεχωρισμένως καὶ αὗται καθεζέσθωσαν
σιωπὴν e&yovcat.—Constitut. Apostol.,
lib. ii. cap. 47. apud Concilia, tom. i,
col. 294, 1.1

rr (It is in the English “ shall fol-
low.” ]

x [See above, p. 65. ]

Tuirpd

SERIES.

ALS NOTES ON THE BOOK OF COMMON PRAYER.

After the second Lesson shall be used and said (Edw. VL.y,
per totum annum canitur) Benedictus in English, as followeth. |
Or the 100th Psalm, which was not appointed before the
fifth year of Edw. VI. And here those words “ as followeth”
are specially to be noted; as likewise before Magnificat and
Nune dimittis, that the metre-psalms, which were not in
being when these rubrics were made, may not (as the use is
in divers places) thrust out the service here appointed in the
book, whereof those metre-psalms are no part, nor were ever
yet suffered to be printed with it.

Then shall be said the Creed by the minister and people
standing.| The Creed was pronounced by the whole con-
gregation; and it was a very ancient custom to do so, as
appears by a passage in the Commentaries that go under
St. Ambrose’s name. 1 Cor. xi. 5%. Prophetari autem est,
adventum fore Domini voce Symboli post orationem effari.
“To pronounce in the words of the Creed,” &c. But I believe
he means the other solemn Creed said after the Collect and
the Gospel; for before that, I do not find that this Creed
was from the beginning any part of the Church-service.

The Holy Catholic Church, the Communion of Saints.]
Which in the first place, is to be understood of that Church
and those saints which framed these articles of the Creed,
for all Churches that were to succeed them. And truly, the
consideration of the primitive and apostolic Church, (as it is
called in the other Creed,) and the precedent of it, pre-
scribeth two things.

The first is general, as it is a Church; and all Churches
make one Church, by acknowledging and maintaining union
and communion with the Churches that have been in other
ages before us, as well as with the Churches that are in other
countries, without substantial difference of belief or prac-
tice.

The Donatists in old time, as St. Austin chargeth them,
fell foul upon the article of the Catholic Church, because
they acknowledged no Church but their own, but thought

y [Post alteram lectionem per totum Alex. Ales. edit., Lips. 1551, fol. 12,
annum canitur Hymnus Zachariz, Be- B.]
nedictus Dominus Deus Israelis.— 2 [Comment. in 1 Cor. Opus spur.

(King Edw. VI.’s first Prayer-Book in inter. Op. S. Ambros., tom, ii. Append.
Latin,) Ordinat. Eccles, seu Minist. ab col. 147, D.]

\

ON THE ORDER FOR MORNING PRAYER. 449

it had failed im all other countries, by communicating with
the Church of Africa, from which, as from a corrupted Church,
they had separated themselves. Much more foul must he
needs fall upon that article, that shall think the Church
perished almost as soon as it was instituted; and therefore
renounceth and disclaimeth in his practice, that which was
used in the first ages.

To maintain this communion, it is not necessary we com-
mand, but it is necessary that we tolerate all that was then
in practice, and condemn not any thing. Though we think
some things may be amended at this time, we must not think
any thing was pernicious at that time. Which concerns all
those who think, that they cannot detest the corruptions of
the Church of Rome enough, till they involve the primitive
Church, and whatsoever is done upon the precedent of it, in
the same imputation; which if we should do, then were we
as true schismatics, as they of the Church of Rome would
have us.

The second is more particular, as it was the Church pri-
mitive, and near the fountain. That which was then in
practice, when the coast was clear, must needs appear more
reasonable and venerable to us, than what is since devised.
And therefore this Church of ours is not to forsake the
orders of the primitive Church, that it may be the more
conformable to other reformed Churches; where the orders
in force with us have both the precedent of such ancient
practice, and the reason of edification with them.

The Lord be with you. And with thy spirit.) St. Chry-
sostom*, upon these words of St. Paul, “ We know not what
to pray for as we ought, but the Spirit maketh intercession
for us,” telleth us, that in the apostles’ time, there was no
less peculiar inspiration to make a prayer in a public as-

᾿
πάντος ἤυχετο..

4 [καὶ ὃ μὲν εἶχε προφητείας χάρισμα,
καὶ προέλεγε τὰ μέλλοντα. ὃ δὲ σοφίας,
καὶ ἐδίδασκε τοὺς πολλόυς. ὃ δὲ ἰαμάτων,
καὶ ἐθεράπευε τοὺς νοσοῦντας. 6 δὲ δυ-
ναμέων, καὶ ἤγειρε τοὺς νεκρόυς. 6 δὲ
γλωσσῶν, καὶ διαφόροις ἐλάλει φωναῖς.
μετὰ δὲ τούτων ἁπάντων ἦν καὶ εὐχῆς
χάρισμα, ὃ καὶ αὐτὸ πνεῦμα ἐλέγετο.
καὶ 6 τοῦτο ἔχων, ὑπὲρ τοῦ πλήθους

COSIN,

. καὶ τὸ κοινῇ σύμ-
φερον τῆς ἐκκλησίας ἁπάσης αὐτός τε
ὑπὲρ ἁπάντων ἴστατο αἰτῶν, καὶ τοὺς
ἄλλους ἐπαίδευε.. .. οὗ καὶ νῦν σύμ-
βολόν ἐστιν 6 διάκονος τὰς ὑπὲρ τοῦ
δήμου ἀναφέρων evxas.—S. Chrysost. in
Rom. viii. 26. Hom. xiv. Op. tom, ix.
p. 586, A, B.]

oe

THIRD
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THIRD

SERIES.

450 NOTES ON THE BOOK OF COMMON PRAYER.

sembly of the Church, than there was to prophecy, and to
foretel things to come, to cure diseases, to do miracles, and
to speak strange languages. ‘“ For with all these graces,”
says he, “there was also a grace of prayer which was called
a spirit, and he that had it prayed for all the multitude, and
stood up in the name of all, to desire those things which
were for the good of the Church in common; and he taught
others to do the like. Answerable whereunto now is the
deacon, when he offereth to God the public prayers for the
people.” From whence we gather, that the kind and nature
of these public prayers which the Church now useth, is the
same that the Church used (when the matters of them were
inspired) even in the apostles’ time. And the people’s an-
swering here, as the fashion also was of old, “ And with thy
spirit,” had then reference to the spiritual or inspired grace
of prayer, by which they were known to speak at the be-
ginning.

Then the minister, clerks, and people shall say the Lord’s
Prayer with a loud voice.| In the second of Edw. VI. the
minister is appointed to say the Creed and the Pater noster
alone, and the choir to answer, “ But deliver us from evil,
Amen.” And the Kyrie Eleison is ordered to be said be-
fore the Creed; but no Dominus vobiscum, with the answer
ordered to be said, till after the versicles, immediately be-
fore the Collects.

Then the priest standing up shall say the versicles.| And
he is not appointed to kneel down afterwards at the Collects.

The order for Evening Prayer, the priest shall say, (2 Edw.
VI., Sacerdos oret,) Our Father, &c.] Always provided, that
he forgets not his directions, which were given him before at
the beginning of the Morning Prayer, where he is appointed
to read the sentences, and that which follows before Evening
Prayer also.

[ON THE CREED OF ST. ATHANASIUS. ]

In the feast of Christmas, Epiphany, &c. shall be sung or
said, immediately after Benedictus, this confession of our ,
faith, δε In the second of Edw. VI. it is called the
Creed of Athanasius, and appointed to be sung only. In

ON THE LITANY. 451

the fifth of Edw. VI. were the apostles’ days here named,
and St. John Baptist’s day inserted, that by repeating this
Creed every month (for so are those days divided) it might
become the more familiar to the people. And though it be
not here set down, yet I believe the meaning was, that the
Apostles’ Creed should be omitted that day, when this of
Athanasius was repeated?.

Quicunque vult.| The Emperor Jovian wrote letters to
Athanasius, and earnestly entreated him, ut accuratam de
sacrosancta fide doctrinam sibi conscriberet : “That he would
set down an exact form of the holy doctrine of the Catholic
faith.” Theod., lib. iv. Hist. cap. 2°.

[ON THE LITANY. |

Here followeth the Litany.] By the position of it in this
place (though it be not specified after what part of the ser-
vice it shall be used) it seems that they intended it to follow
the Morning Prayer’. And in the rubric before the Com-
mination it is ordered that after Morning Prayer is done
(which was then done betimes, and while it was yet morning,
not put off as since till towards noon) “the people shall be
called together again to the Litany by the tolling of a bell,
after the accustomed manner’.” So that in those days the
custom was to go home after Morning Prayer, and to come
again to the Litany; not to dispatch (as now they do) all at
once. In the second of Edw. VI.‘ there is a rubric at the
end of the Communion, wherein the Litany is appointed to
be sung upon Wednesdays and Fridays, according to the
king’s injunctions; and that after the Litany ended, the
priest shall, upon those days, having on him an alb or sur-
plice, with a cope, go to the Communion ; or if there be none
to communicate, that nevertheless he shall read that which
is appointed at the Communion unto the end of the Offer-

» [This was provided for at the last The letter of Athanasius and the bi-
Review. | shops in reply rehearses the Nicene
© [ἐπέστειλε δὲ καὶ πρὸς ᾿Αθανάσιον Creed, and exhorts him to adhere to it.
ἐκεῖνον τὸν τούτων πρόμαχον τῶν doy- Ibid., i. 34.]
μάτων, γραφῆναι of παρακαλῶν τὴν ἀκ- 4 [This was made clear in 1662.]
ριβῆ περὶ τῶν Oclwy διδασκαλίαν.--- € [ This rubric was altered in 1662.]
Theodoret. Eccl., lib. iv. cap. 2. p. 148. Γ [See above, p. 84, note h.]

age

THIRD
SERIES.

---ὦ ..

THIRD

SERIES.

452 NOTES ON THE BOOK OF COMMON PRAYER.

tory, concluding with one or two collects and the bene-
diction.

Litany to be used on Sundays, Wednesdays, and Fridays. |
“ Wednesdays and Fridays not being holydays,” Bp. Grindal,
1576, Art. 18, Litany and other service appointed for the
day, not the Litany alone. Ibid.

On Sundays, Wednesdays, and Fridays. }

Epiphanius, in his Lapos. Fidei Cathol.*, referreth this
order to the apostles, upon the Wednesday and Friday, and
upon the Lord’s Day. The Jews in their synagogues observed
for their special days of assembling those together that dwelt
in villages, Mondays and Thursdays, besides the Sabbath.
Maimon. in Megillah, α. 1. τ. 6. The precedent of the Jews
directed to the Church, not to do less than they did. They
made choice of Mondays and Thursdays, in regard of some
great calamities that befel their nation upon those days;
and that they might not be three days together, without
doing some public service to God. The Church had the

like reasons for Wednesdays and Fridays (Const. Apost.

y. 14'.) whereon our Saviour was betrayed and crucified, the
moral reason of once in three days, with a convenient dis-
tance from Sunday concurring. And how ancient the ob-
servation of Wednesdays’ and Fridays’ assemblies hath been
in the Church, is also to be known by the recommendation
of them in Ignatius, Ep. ad Phil.i, and in Clem. Alex.,

Strom. 5*,

g[‘*., . whether upon Wednesdays
and Fridays, not being holydays, the
Litany and other prayers appointed for
the day be said accordingly?”’ Articles
to be enquired of within the province
of Canterbury, in the metropolitical
visitation of Edmond [Grindall], &c.,
A.D. 1576, Art. 1. (Remains of Abp.
Grindal, p. 157. Cambridge, 1843). ]

h [ouvaters δὲ ἐπιτελούμεναι ταχθεῖ-
σαί εἶσιν and τῶν ἄπόστολων, τετράδι
καὶ προσαββάτῳ καὶ Κυριακῆ᾽" τετράδι δὲ
καὶ ἐν προσαββάτῳ, ἐν νηστείᾳ ἕως ὥρας
ἐννάτης, ἐπειδήπερ ἐπιφωσκούσῃ τετράδι
συνελήφθη 6 Κύριος, καὶ τῷ προσαββάτῳ
ἐσταυρώθη, καὶ παρέδωκαν οἱ ἀπόστολοι
ἐν αὐταῖς νηστείας ἐπιτελεῖσθαι.----. E-
piphan. adv. Heres., lib. iii. tom. 2.
Expos. fid. Cathol., cap. 22. Op. tom. i.
p. 1104, C, D.]

And how uniform the observance of them was

i [rérpada καὶ παρασκευὴν προσέταξεν
ἡμῖν νηστεύειν, τὴν μέν διὰ τὴν προδο-
σίαν, τὴν δὲ διὰ τὸ πάθος-.---ΟΟπδαταί,
Apostol., lib. v. cap. 14. apud Concilia,
tom. i. col. 362, A.]

j [were τὴν Tov πάθους ἑβδομάδα, μὴ
παρορᾶτε τετράδα καὶ παρασκευὴν, νη-
στεύοντες πένησιν ἐπιχορηγοῦντες τὴν
περισσείαν. --- Epist. ad Philippenses,
cap. 13. opus spurium inter Op. S. Ig-
nati. apud Patr. Apost., tom. ii. pars 1.
p- 124. ]

K [οἷδεν αὐτὸς καὶ τῆς νηστείας τὰ
αἰνίγματα τῶν ἡμερῶν τούτων, τῆς τε-
τράδος, καὶ τῆς παρασκευῆς λέγω. ἐπι-
φημίζονται γὰρ, ἣ μὲν Ἑρμοῦ, ἣ δὲ ᾿Α-
φροδίτης.---- Clemens Alexandr. Stro-
mat., lib. vii. cap. 12. Op. tom. ii.
Ῥ. 877.]

ON THE LITANY. 453

in the ancient Church, is to be known again by Epiphanius!,
‘who saith that they were kept in all the climates of the
world. So the orders of our Church stand recommended to
us by the practice of the oldest times, both for ordinary and
extraordinary fasting and praying upon those days.

Further, Socrates, lib. v. cap. 22™, saith, “That at Alexan-
dria, upon Wednesdays and Fridays, both the Scriptures
were read, and that the doctors expounded them; and that
all was done which belonged to an assembly, except cele-
brating the mysteries; and that this was an ancient custom
there, for that Origen taught most of his writings on those
days in the Church.”

These litanies were wont to be said at the celebration of
the Eucharist, as in the ancient Church, so in this also,
2 Edw. VI.", when the Communion was administered (as it
still ought to be in Catholic Churches) every Sunday at the
least. . Now, although the condition of the Church be not
for the present capable of so excellent a custom, yet was
there good reason that the litanies should be prescribed
upon those days howsoever, as being the next solemnity to
the Eucharist in the public service of God, observed from
the beginning of the Church. And because they contain
matter of supplication, for the diverting of God’s judgments
and obtaining His blessings, nothing could be more suitable
than to add them to the daily Morning service upon Wed-
nesdays and Fridays, as the exercise of that continual humi-
liation before God, to which the observation of those in-
tended, to the unspeakable benefit of the Church, and the
continual discharge of those most excellent offices of fasting,
prayer, and alms, among Christians.

From all sedition, privy conspiracy.| It followed in the
second and fifth of Edw. VI.°, “From the tyranny of the
bishop of Rome, and all his detestable enormities.” — Which

1 [τίνι δὲ οὐ συμπεφώνηται ἐν πᾶσι
κλίμασι τῆς οἰκουμένης ὅτι TET pas καὶ
προσάββατον Nae ἐστὶν ἐν τῇ ék-
κλησίᾳ ὠρισμένη. --- - Epiphan. adv.
Heres., lib. 111. tom. 1. Her. 75. cap. 6,
Op. tom. i. p- 910, B.]

a [αὖθις δὲ ἐν ᾿Αλεξανδρείᾳ τῇ τετράδι
καὶ τῇ "λεγομένῃ παρασκευῆ γραφαί ΤΕ
ἀναγινώσκονται καὶ οἱ διδάσκαλοι ταύ-

τας ἑρμηνεύουσι, πάντα τε τὰ συνάξεως
γίνεται. δίχα τῆς τῶν μυστηρίων τελετῆ».
καὶ τοῦτο ἐστὶν ἐν ᾿Αλεξανδρείᾳ ᾳ ἔθος
ἀρχι αἴον, καὶ γὰρ ᾽Ὡριγ ένης τὰ πολλὰ ἐν
ταύταις ταῖς ἡμέραις φαίνεται ἐπὶ τῆς
ἐκκλησίας διδάξας, --- Socrates, Hist.
Ecel., lib. v. cap. 22. p..295. |

n (See above, p. 125, notes ἢ, i. |

ο [See above, p. 67, note r.]

THIRD
SERIES.

Turrp

SERIEs.

454 NOTES ON THE BOOK OF COMMON PRAYER.

words, by a special provision in the Act of Uniformity in
these words, “and the form of the Litany altered and cor-
rected,” were left out in our book, as being too hard and
violent an expression. But the preachers since that time
have got it into their pulpits, though they could not be
allowed it in their Litanies; and all sorts of men have
chosen rather to follow them, than this temperance and
order of the Church.

The prayer of St. Chrysostom.| Taken out of his liturgy,
which (it seems) the Church of England acknowledges to be
his’. In the second of Edw. VI. it follows immediately
after ‘‘ We humbly beseech Thee,” and ends the Litany, with-
out any other collect inserted between them for the king,
queen, prince, or clergy, (who were all solemnly prayed for
already in the Litany itself, as in our book we find them to
be,) which were there added only by virtue of the queen’s
injunctions, allowing an anthem to be sung after Morning
and Evening Prayer, and the collect for the queen to be
daily said after the anthem; so'that this, and the other that
follow before St. Chrysostom’s prayer, (whereof that for the
queen and the king’s children were added by the bishops
upon King James’s coming in4, and by his authority only,
not yet by the parliament confirmed,) are no part of the
Litany, but only additionals to be said after an anthem or
Psalm, in the end of Morning and Evening service.

And dost promise, that when two or three are, &c., Thou
wilt grant their requests, &c.| We know upon what patent
this privilege stands, St. Matt. xvii. 20. We must know fur-
ther, that by the rules of the Jewish synagogue (then in use)
under ten persons that were of years, there was no congre-
gation, for before that number were present they went not
to prayers. And by the rules of civil law, decem persone
faciunt populum, But Christ intending to free His Church

P [ὁ τὰς κοινὰς ταύτας Kal συμφώνους
ἡμῖν χαρισάμενος προσευχὰς, ὃ καὶ δύο
καὶ τρισὶ συμφωνοῦσιν ἐπὶ τῷ ὀνόματί
συ, τὰς αἰτήσεις παρέχειν ἐπαγγειλάμε-
vos* αὐτὸς καὶ νῦν τῶν δούλων σου τὰ
αἰτήματα πρὸς τὸ σύμφερον πλήρωσον,
χωρηγῶν ἡμῖν ἐν τῷ παρόντι αἰῶνι τὴν
ἐπίγνωσιν τῆς σῆς ἀληθείας, καὶ ἐν τῷ
μέλλοντι ζωὴν αἰώνιον χαριζόμενος.---

Liturg. S. Chrysost. ap. Goar. Rit.
Grec., p.66. On the supposed genuine-
ness of the prayer and liturgy see
Palmer, Orig. Liturg., vol. i. p. 77. ]

4 [See the king’s letter to the com-
missioners for causes ecclesiastical,
Rymer, Foedera, vol. xvi. Cardwell’s
History of Conferences, pp. 222, sqq. ]

ON THE LITANY. 455

of all rules that might abridge the privileges of it, and fore-
knowing of divers occasions that would happen, (especially
in times of persecution,) to lessen that number, assureth’us
of His presence where the least number agree in the thing
they desire at His hands. For that to be the reason of His
presence among them is clear from the nineteenth -verse,
“Tf two of them shall agree touching anything they shall
ask,” &c. The Jews have an opinion that the prayers of
their congregations are always heard, not so the prayers of
particular persons in private. Maim. of Prayer, c. 8. n. 1".
* Always let a man go morning and evening to the syna-
gogue, for his prayer is not always heard but in the syna-
gogue; and he that dwelleth in a city where there is a
synagogue, and goeth not thither to pray with the congre-
gation, this is he that is called a bad neighbour.”

Nor are the words to be understood of two or three that
are gathered together in any place, but in any such place as
is appointed for the holy assemblies. 1 Tim. ii. 8, “I will
therefore that men pray everywhere,” &c., is but a freedom
from the legal circumstance of the temple, and an applica-
tion of Mal. 1. 11 and John iv. 21. Omnem locum intellige
sacris cetibus destinatum; agit enim S. Paulus de publicis
precibus in communi conventu, ut in toto orbe terrarum pura
hec sacrificia Deo offerantur. Beza, ib.s

For rain, &c., if the time requireth.| These in the second
of King Edward are set in the end of the collects after the
offertory*, being then only two, for rain and fair weather.
After, in the fifth year of King Edward, they were augmented
to that number which we have now; but they were placed
between the collects, “ We humbly beseech Thee,” &c., and
St. Chrysostom’s prayer, which is a direction for us where to
read them when need is".

A thanksgiving for rain, &c.| These thanksgivings were
added upon the complaint of Dr. Reynolds and others, at the

τ (Maimonides, Manus Fortis, or end of the Communion Service, entitled

Mischneh Torah, pars prima, lib. il.
art. 2. De precibus et benedictione sa-
cerdotali, cap. 8. n. 1.]

s [Beza, Th., annot. in 1 Tim. ii. 8.
Nov. Test. cum annott. Th. Beze,
1598.]

ε [That is, after the Collects at the

“Collects to be said after the Offertory
when there is no Communion.”’,}

ἃ [There was not at this time any
rubrical direction where to read these
occasional prayers; it was added in
1662. ]

THIRD

SERIES.

ΤῊΙΠΡ
SERIEs.

456 NOTES ON THE BOOK OF COMMON PRAYER.

conference at Hampton-court, saying*, “that we wanted par-
ticular thanksgivings for particular benefits received ;” the
same complaint that Cartwrighty and the admonitioners to
the parliament had made before, whom the king and his
bishops thought good to satisfy. And to that end were these
collects of thanksgivings drawn up and inserted into the
Liturgy by the king’s command’, but they are not yet con-
firmed by act of convocation or parliament.

ON THE COLLECTS, EPISTLES AND GOSPELS.

The Collect, Epistle, and Gospel, upon Christmas-day.|

This was called in the first of Edw. VI. the second Com-
munion, for there was another before it; the one to set forth
His nativity of the blessed Virgin Mary, (for which the
Epistle was Tit. ii. and the Gospel Luke ii.,) the other to
set forth His eternal generation, which is that we do now
only still continue, following the alteration made in the fifth
of Edw. VI., upon Bucer’s? faulting of two Communions. In
the Church of Rome (and here in England aforetimes) they
had three masses or services of communion upon that day?,
whereof this is the last.’

If there be a Sunday between the Epiphany and the Circum-
cision, then shall, 6.7 This was added in the fifth of King
Edward, being casus omissus before; for between the second
and fifth year of that king, there happened a Sunday after
Circumcision and before the Epiphanys, and they were at a
loss, not knowing what to do with it, for in the old missals
it was cast upon the octaves‘, whereof we had none left.

The sixth Sunday after the Epiphany (if there be so many)
shall have the same, &c.| This also was added for the same
reason next before specified.

Easter-day, at Morning Prayer, instead of, O come let us

= [This complaint is not mentioned
in the published accounts of the con-
ference, in which there is no discussion
respecting these new forms of thanks-
givings. ]

y | ‘The default of the book, for that
there are no forms of thanksgivings for
the release from those common calami-
ties, from which we have petitions to
be delivered.””—T’. Cartwright, lib. iii. p.
203, cited in Keble’s Hooker, book y.

ch. 43. § 2, note 86.]

5. [See the king’s (James I.) letter,
Rymer, ubi supra, note q, p. 454, Card-
well, ibid. |

4 {Buceri Censura, cap. 6. p. 465,
and cap. 27. p. 495. ]

Ὁ [See above, p. 252, note n.]

© {In 1550 the Sunday fell on Jan.
5, andin 1551 on Jan. 4. |

4 [See above, p. 254, note p. |

ON THE COLLECTS, EPISTLES AND GOSPELS. 457

sing, &¢., shall be sung or said these anthems.] So that upon Tuirp
Easter-day in the morning the Venite is left out, which was τς
thus altered in the fifth [year*] of King Edward, for in the 1 (Book.
second it was not so; but the Venite, and these anthems be- Nicho!ls-J
sides, were both sung, to make the service more solemn.
Upon that day there were two communions, whereof we have
retained the first Epistle and Gospel.

St. Peter’s day.| In the second of Edward VI. there were
two proper lessons appointed for St. Peter’s even®. dd ves-
peras, Mal. iv. 8. Matt. xiv. unto “ When Jesus heard,” ἕο.

After St. Peter’s day in that book followed St. Mary Mag-
dalene’s day, and the Collect, Epistle, and Gospel appointed
for it were these‘, “Grant us Thy grace, O merciful Lord,
that by the example of any other we may not presume to
commit sin; andif at any time we fall, and offend Thy divine
majesty, we may heartily repent us thereof, and bewailing
our sins after the example of Mary Magdalen, we may obtain
remission of the same, for the love and merits of Thy only
Son Jesus Christ our Lord.”” The Epistle, Prov. xxxi., “ Who
shall find a woman,” &c., unto “her works shall praise her
in the gates.” The Gospel, St. Luke vi., “ And the Pharisce
desired Jesus to eat bread with him,” &c., unto “go m
peace.” But in the fifth of King Edward this was not
continued, and therefore it is not inserted into this liturgy
of ours, which by the Act of Uniformity was tied to follow
that second of King Edward (and not the first) in all things
but the ornaments of the Church and of the ministers there
celebrating divine service.

€ [This isa mistake, owing to Cosin’s
using the Latin version of Alesius. The
lessons here mentioned are those for
Evensong on S.John Baptist’s Day,
which, as was done in the case of the
proper lessons in the Prayer-book of
1549, were set down with the Collects,
Epistles, and Gospels for the day.
There “the Proper Lessons at Even-
song’? come after the Gospel of 5.
John Baptist’s Day, and immediately
before S, Peter’s Day. In the Latin
version they were taken as belonging to
S. Peter’s, and were printed with the
heading “‘ Profesto S. Petri Apost. Pro-
priz Lectiones ad Vesperas.’’ See the
Ordin. Eccl. Angl. in Bucer’s Scripta

Anglicana, p. 419.]

f [Cosin has translated from the
Latin of Alesius; the words in the
original are: “ Merciful Father, give
us grace that we may never presume
to sin throngh the example of any
creature; but if it shall chance us at
any time to offend Thy Divine majesty,
that then we may truly repent, and
lament the same, after the example of
Mary Magdalene, and by lively faith
obtain remission of all our sins; through
the only merits of Thy Son our Saviour
Christ.”— Book of Common Prayer,
A.D. 1549, Saint Mary Magdalene,
Collect. ]

THIRD
SERIES.

458 NOTES ON THE BOOK OF COMMON PRAYER,

[RUBRICS BEFORE THE COMMUNION. |

If any person be a notorious and open ill-liver, &c.]

In the ancient Church there are many passages found to
this purpose, and among the rest this for one, S. Chrysostom
Ixxxiii. in Mat. Si militum magister quispiam, si prafectus,
si ipse diademate redimitus imperator indigne adeat, prohibe,
majorem illo potestatem habes, &c.; hoc dignitas, hoc securitas,
hoc corona vestra est, &c.; si ipse pellere non audes adduc ad
me: hec attentari nequaguam permittam. Spirare desinam
antequam de Domini corpore indigne quicquam tradam; et
sanguinem ipsum meum fundam priusquam de tam venerando
sanguine preter decorem concedam.

The table at the Communion-time having a fair white linen
cloth upon it, shall stand in the body of the church, or in the
chancel, where Morning and Evening Prayer be appointed (viz.
by the ordinary) to be said, and the priest standing at the
north side of the table shall say the Lord’s Prayer, &c.)

There was much ado about the posture of the table and
the priests standing at it in King Edward’s time; for in the
second year the altar stood still in the usual place, and the
priest was appointed to stand before the midst of the altar®
with his face towards it, and this was confirmed by act of
parliament‘. Notwithstanding which act, there were so many
exceptions taken, and opposition made against that order,
(some standing at the west side of the altar, with their faces
turned towards the people, others at the east, others at the
south, and others at the north,) that at last they agreed to
set forth this rule in the fifth of King Edward, instead of the
former set forth in the second year, where the tenor and
sequence of the service was ordered after this manner; “ the
priest standing afore the altar, saith the Lord’s Prayer and
the Collect,” the same that we have. Then is the Jnfroit,
or Psalm of the day, sung by the choir. The Kyrie Eleison
thrice. The priest begins “Glory be to God on high;” the

& [See the Greek cited above, p. 84, αν," &c.—Rubric, Prayer-Book of
note i.] 1549. ]

h (“The priest, standing humbly i [Act for Uniformity of Service,
afore the midst of the altar, shall 2 ἃ 3 Edw. VI., cap. 1.]

ΟΝ THE OFFICE OF THE HOLY COMMUNION. 459

choir answers and sings out the rest. The priest turns himself
to the people, saying, Dominus vobiscum, and Oremus. Then
follows the Collect for the king, the Collect for the day, the
Epistle read (in a special place appointed for it) by a sub-
deacon'. The Gospel (similiter) read by a priest or deacon™,
And at the naming of the Gospel, the choir and people
answer, “Glory be to Thee, O Lord;’ and when it is
ended", then the Creed, the priest beginning, “I believe
in one God,” and the choir singing the rest. Next followeth
the exhortation, “‘ Dearly beloved in the Lord, ye that come
to the holy Communion,” &c., which in cathedral churches,
and other places where there were daily Communions, was to
be read once a month, and in a parish church once a week,
upon the Sunday®. And if the people were negligent to come
to the Communion upon Sundays and other holydays, the
curate was to read another exhortation the Sunday before
the Communion, which (but for a little difference, and the
beginning and ending) is the same with our second exhor-
tation, “ Dearly beloved, forasmuch as it is our duty,” &c.,
adding in the end, that they which satisfy themselves with a
general, and they that think it needful for them to make an
auricular or private confession, ought not to find fault with
one another. Then follows the Offertory, which is sung,
whilst the people go up to offer at the altar’, and besides go
to put somewhat into the poor man’s box. Then they which
are to communicate stay in the choir‘, the men on the right
side, and the women apart on the left. Then the priest (con-
sidering the number of communicants) prepareth so many
hosts, (laying them upon the corporas',) and as much wine

k [The Collect for the day with one
of these two Collects following for the
king.’—Ibid. ]

1 [The English rubric for 1549 was:
“the priest, or he that is appointed,
shall read the Epistle;’’ translated by
Alesius, ‘‘Sacerdos aut subdiaconus.’’—-
Ubi supr., p. 423.]

m (English: ‘‘ The priest, or one
appointed to read the Gospel;’’ Alesius,
‘*Sacerdos aut diaconus.’’—Ibid. ]

n ( Thisis printed in Nicholls; “And
when it is ended, ——; Then the Creed,
&c.”’ There is no appearance either in

the English or Latin of anything being

ordered to be said after the Gospel. ]

© [‘* Upon the week-days it may be
left unsaid.’”’—Rubric of Prayer- Book
of 1549. }

P [The Latin inserted the words ‘‘ad
altare,’’ ubi supr., p. 425; the English
does not make any such distinction. ]

4 [**Or in some convenient place
nigh the quire, the men on the one side,
and the women on the other side;’’ the
Latin translation is, “ Viri a dextris,
mulieres a sinistris separatim.’’—Ibid. ]

τ (‘Upon the corporas, or else in the
paten, or in some other comely thing
prepared for the purpose.’’ ]

THIRD

SERIES.

Tuirp

SERIES.

460 NOTES ON THE BOOK OF COMMON PRAYER.

(mingled with a little pure water) as will serve the commu-
nicants, and placeth the paten and chalice upon the altar.
After follows Dominus vobiscum and Sursum corda, with the
proper prefaces, to the Sanctus, which the choir is appointed
to sing. Next the priest or the deacon turning himself to
the people, saith, “ Let us pray for the whole state of Christ’s
Church,” (not militant here in earth only, which was after-
wards added for fear of praying for the dead,) where at the
end they especially prayed for the present communicants,
they gave thanks for God’s virtue shewed in all His saints,
especially in the most virtuous and glorious* Virgin Mary,
the mother of our Lord, the patriarchs, prophets, apostles,
and martyrs, whose examples they desired to follow in the
holy faith and obedience. They commended to God also
those that had died in the true religion of Christ, praying
that they might find mercy and eternal peace, and that at
the general resurrection we and all they might be saved.
Then follows the Prayer of Consecration, differing from ours
only in these words, ‘“ Hear us, we beseech Thee, O merciful
Father, and by Thy Holy Spirit and Word vouchsafe to bless
and sanctify these Thy gifts and creatures of bread and wine,
that they may be made unto us the Body and Blood of Thy
beloved Son Jesus Christ our Lord, who in the same night,”
&c. And at the words “took bread,” the priest is appointed
in the margin to take the paten into his hand, and likewise
the chalice at the words “took the cup,” (without any eleva-
tion,) making the sign of the cross upon either when he re-
peats the words of the imstitution or consecration. Next
follows the Prayer of Oblation, which with us is placed after
the communion or participation, and it differs from it in
divers expressions, as in these; ‘‘ Wherefore, O Lord, heavenly
Father, according to the institution of Thy Son, our Lord,
we Thy humble servants do here celebrate and remember
before Thy divine majesty, that which He has commanded
us to do in these holy and blessed mysteries*, and calling to

s [The glorious and most blessed and glorious ascension; rendering unto

Virgin Mary.” |

' (Before Thy Divine Majesty,
with these Thy holy gifts, the memo-
rial which Thy Son hath willed us to
make; having in remembrance His
blessed passion, mighty resurrection,

Thee most hearty thanks for the innu-
merable benefits procured unto us by
the same ; entirely desiring Thy fatherly
goodness mercifully to accept this our
sacrifice of praise and thanksgiving.” |

ON THE OFFICE OF THE HOLY COMMUNION. 461

mind [His blessed passion, His mighty resurrection, and His
glorious ascension, we render unto Thee all possible praise
and thanksgiving, for the innumerable benefits procured and
exhibited thereby unto us; beseeching Thee that Thou
wouldst mercifully accept this our sacrifice of praise,’ &c.
And after the words, “our bounden duty and service,” and
“command these our supplications and prayers to be brought
up before Thy Divine majesty, by the ministry of Thy holy
angels, not weighing our merits",’’ &c. After this he sayeth
the Lord’s Prayer, the choir only answering, “ And deliver
us from evil; and the priest premising, ‘As our Lord hath
taught and commanded us, we are bold to say, Our Father,”
&e. Priest. ‘“'The peace of the Lord be with you.” Choir.
And with thy spirit.” Priest. “Christ our Paschal Lamb
was offered up for us all, when He bore our sins in His body
upon the tree of the cross, for He is that true Lamb of God
that taketh away the sins of the world; wherefore let us cele-
brate a feast with joy*.” Then followeth, “ You that do truly
and earnestly,” &c., with the Confession, Absolution, (where
the bishop is not named,) and the comfortable sentences of
Scripture.

Next he saith, “We do not presume,” &c. And then
communicateth himself, ministers, and people. And when
he ministereth the Sacrament of Christ’s Body, and the
Sacrament of His Blood, he saith only the two first sen-
tences, without the addition of those words which in the fifth
of King Edward were said, and none else, “Take, and eat
this in remembrance,” &c. But in our book they are both
joined together, as by the Act of Uniformity appointed. In
the time of the distribution the choir singeth, “ Lamb of God,
that taketh, &c., have mercy,” &c. “O Lamb of God, &c.
Grant us Thy peace.” And the distribution ended, they sing
the Post-communion, that is, some of these verses: “If any
man will come after Me, let him deny,” &c. “ He that endur-
eth unto the end shall be saved.” “ Blessed be, &c., who hath

ἃ [** And command these our prayers slight verbal variations, as Cosin re-
and supplications, by the ministry of translated from the Latin version of
Thy holy angels, to be brought up into Alesius. ]

Thy holy tabernacle, before the sight x [“ Keep a joyful and holy feast
of Thy Divine Majesty; not weighing to the Lord.’’]
our merits.” Throughout there are.

THIRD

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ΤΉΙΚΡ

SERIEs.

462 NOTES ON THE BOOK OF COMMON PRAYER.

visited,” &c. “ Blessed is that servant, whom when his Lord
cometh He shall find so doing.” “Behold the hour cometh, and
now is, when the true worshippers,” &c. “Behold thou art
made whole, sin no more,” &c., or the like sentences may be
added.

Afterwards followed the Prayer of Thanksgiving, “ Al-
mighty and everlasting God, we most heartily thank Thee,”

Χο. Then the Blessing, (where the bishop is not named,)
“The peace of God,” &ce. And all the people answer,
Amen.

Rubricy. Where there be no singers, all is read. In the
week-days, and when the Communion is delivered in private
houses, the priest may omit the Gloria in Excelsis, the Creed,
the Homily, and one of the Exhortations?.

So many as intend to be partakers of the holy Communion,
shall, δ0.1 Clemens, who was St. Peter’s scholar, writeth
thus in an [Epistle ?] guot populo sufficere debeant, which is
one reason of giving up their names.

Then shall the minister rehearse distinctly (that is, with
pauses between every one) all the Ten Commandments.] 1 do
not find in any liturgy, old or new, before this of the fifth of
Edward VI., (here continued,) that the Jews’ decalogue was
used in the service of the Christian Church. But it seems
that the rehearsal of it in the beginning of the Communion
was appointed with the people’s answers, and craving pardon
and grace to observe them, instead of confession of sins,
always set in this place. It serves to actuate our repentance
by calling to mind our offences by retail.

ON THE NICENE CREED,

The Epistle and Gospel ended, shall be said the Creed.| In
Dion. Areop.’, immediately after the reading of the Gospel,

¥ [The rubric is, ‘‘ Where there are
no clerks, there the priest shall say all
things appointed here for them to sing.”’
The Latin translation was “ Ubi non
sunt cantores, dicantur omnia, non ca-
nantur.”’—ubi supr., p. 430.]

* (“ And the Exhortation, beginning

Dearly beloved,’ &c. ]

® [οἱ δὲ τῆς λειτουργικῆς διακοσμή-
σεως ἔκκριτοι, σὺν τοῖς ἱερεῦσιν ἐπὶ τοῦ
θείου θυσιαστηρίου προτιθέασι τὸν ἱερὸν
ἄρτον, καὶ τὸ τῆς εὐλογίας ποτήριον προ-
ομολογηθείσης ὑπὸ παντὸς τοῦ τῆς ἐκ-
κλησίας πληρώματος, τῆς καθολικῆς ὑμ-

ON THE OFFICE OF THE HOLY COMMUNION. 463

(the hearers and penitents, &c., being dismissed,) follows the
Creed, which he calleth the Catholic hymn, said and acknow-
ledged by all the congregation of the Church together, as
S. Ambr., swpr.”, which is an argument that the author is not
more ancient than the Nicene Council, before which time we
do not read that the Creed was brought into the public ser-
vice of the Church, but then it was, the better to preserve
men from heresy. Of the Creed there is no mention in
Justin, Tertullian, or the Constitutions of the Apostles.

It was a great work to settle such forms as might conclude
and confirm, and bring to life also the restless malice of
heretics. And it was long in doing. The next work to that
was to bring it into the service. For so it was best com-
mended to the knowledge of God’s people; and had this
order been better regarded, this new varnish of old heresies,
which prevailed so far abroad, and at home too, would not
have taken the people so much as it has done.

After the Creed, ...the Sermon.| This is one difference from
the mass-book, where there is no sermon there appointed,
for they commonly have their sermons in the afternoon. But
the Church of England hath restored the sermon into the
due place of it, after the reading of the Epistle and Gospel,
which in the ancient Church was the subject of the sermon
which followed. As for the afternoon sermon, I am yet to
learn what place it had, or yet hath, by any order, in the
public service of God, or by what command either of the
Scripture or the ancient Church it is pressed.

After the Creed.| From the Constitutions of the Apostles,
the custom has been very general to begin the sermon when
the reading of the Epistle and Gospel was done®. The Creed
was afterwards added and interserted, because of the heresies
newly risen. And hereupon it is, that preachers among the
Latin Church-writers are called Tractatores*, because, when
they preached, they handled the Scriptures which were that
day read in the Church. So Optatus, lib. iv.*, charged the

vororylas.—S. Dionys. Areop. de Eccles, διάκονοι καὶ πᾶς 6 Aads στηκέτωσαν μετὰ

Hierarchia, cap. 3. Op. tom. i. p. πολλῆς 7ovxias,.. kal ἑξῆς παρακα-
188, A.] λείτωσαν οἱ πρεσβύτεροι τὸν Aadv.—

Ὁ [See the passage cited above, p. Constit. Apostol., lib. ii. cap. 57, apud
92, note u. | Concilia, tom. i. col. 295, A.]

© [καὶ ὅταν ἀναγινωσκόμενον ἢ τὸ εὐ-
αγγέλιον, πάντες οἱ πρεσβύτεροι καὶ of

4 [See above, p. 316, note c. ]
© [See above, p. 317, note 1.}

THIRD

SERIES.

Tuinpd

SERIEs.

401 NOTES ON THE BOOK OF COMMON PRAYER.

Donatists, that their fashion was in preaching to leave their
texts (Lectiones Dominicas et Evangelium) and to fall a railing
upon the Catholics.

After the Creed, if there be no sermon, shall follow, &c.] In
the time of King Edward and Queen Elizabeth, the parsons
or vicars were not tied to preach above four sermons in the
year, per se aut per alium. Bishop Grindal, in his Articles,
1565, Art. 7 and 924.

Upon a holyday when there was no sermon, the bishops
appointed that immediately after the Gospel the curates
should recite to their parishioners the Lord’s Prayer, the
Articles of the Faith, and the Ten Commandments in Eng-
lish. Ib., Art. 10.

Curate shall declare whether there be any holydays.| One
reason whereof was, lest the people should observe any such
days that had been formerly kept, and were now abrogated
by law. And therefore the bishops enquired in their visita-
tions, whether the curates bid any other days than were
appointed by the new kalendar; or whether there was any
more ringing or tolling of. bells to call the people to church
upon Sundays, more than otherwise was commonly used
upon every common week-day, for then was the bell rung
or tolled to church every day of the week, where the curate
was not negligent of his duty. Archbishop Grind., Art. 8,
15768, for the whole province.

Pray for the whole state of Christ’s Church militant, &c.]
Those words “ militant here upon earth,” were added to ex-
clude the prayers that were used in the ancient liturgies, and
in the former edition of this liturgy, 2 Edw. VI.", for them

f [The editor has not seen a copy of
the Articles here referred to, which
must have been sent out by Grindal,
when bishop of London. The same rules
however will be found in his Articles
of 1571, when archbishop of York. See
Grindal’s Remains, Cambr., 1843, pp.
122, sqq.: and the first in the Articles
issued by the commissioners for eccle-
siastical affairs, of whom Grindal was
one, in 1564. See Wilkins, Concilia,
tom. iv. p. 248.]

g [Articles to be inquired of within
the province of Canterbury, at the me-
tropolitical visitation of the most Rev.

Edmund, Abp. of Canterbury, 1576.
No. 8. Grindal’s Remains, p. 160.]

h [* We commend unto Thy mercy
(O Lord) all other Thy servants, which
are departed hence from us, with the
sign of faith, and now do rest in the
sleep of peace. Grant unto them, we
beseech Thee, Thy mercy and everlast-
ing peace, that at the day of resurrec-
tion we, and all they which be of the
mystical body of Thy Son, may alto-
gether be set on His right hand,” &c.
Communion Office in the Book of
Common Prayer, A.D, 1549.]

ΟΝ THE OFFICE OF THE HOLY COMMUNION. 4.65

that have been before us, and are now dead. But for the rest,
all the form of it is most ancient and apostolical. Next [to]
the apostle (who wills supplications, and prayers, and thanks-
givings to be made for all men, especially for kings and such
as be in authority,.that we may lead a quiet and peaceable
life in all godliness and honesty, which is the sum and sub-
ject of this whole prayer,) we find in the Constitutions of the
Apostles, (which was a book made to declare the customs of
the Church before Constantine’s time,) this prayer at large,
first for the state of Christ’s Church, and then for the par-
ticular members of it, lib. viii. cap. 1O—12', chiefly for the
emperor and powers of the world, that they may be at peace
with us. So Tertullian in his Apology, cap. 89%; Oramus
pro imperatoribus, pro ministris eorum et potestatibus, pro
statu seculi, et pro rerum quiete; and cap.80'; Precamur illis
vitam prolixam, imperium securum, domum tutam, exercitus
fortes, senatum fidelem, populum probum, orbem quietum, et
quecunque hominis et Cesaris vota sunt; which certainly is
the same prayer that is appointed in the Constitutions of the
Apostles, as before, and in lib. 11. cap.51™; “ Let the minister
pray for the whole Church, and all the world, and the parts
of it, for the priests and rulers, for the king, and for the
general peace ;” which is the reason that it is called in the
Greek liturgies the Catholic or general collect, and τὰ εἰρη-
νικὰ, “the prayer for peace.” And it is the source and foun-
tain of those prayers which were afterwards framed into the
form of our litanies. S.Ambr., de Sacram., lib. iv. cap. 4",
saith that this prayer was always made before the consecra-
tion of the Sacrament, Oratio premittitur pro populo, pro
regibus, pro ceteris.

This prayer for the state of Christ’s Church was the prayer
before the sermon of old time, consisting of several exhorta-
tions to the people. S. Aug., Hp. 106°, Quando audis Sacer-
dotem exhortantem populum Dei, ut orent ; and Ep.116”, Com-

i [Concilia, tom. i. col. 470—484. ]

k (Tertullian. Apolog., cap. 39. Op.
p. 31, A.]

1 (Idem, ibid., cap. 30, p. 27, B.]

™ [καὶ μετὰ τοῦτο προσευχέσθω ὃ
διάκονος ὑπὲρ τῆς ἐκκλησίας ἀπάσης,
καὶ πάντος τοῦ κόσμου καὶ τῶν ἐν αὐτῷ
μερῶν καὶ ἐκφοριῶν" ὑπὲρ τῶν ἱερέων καὶ
τῶν ἀρχόντων᾽ ὑπὲρ τοῦ ἀρχιερέως καὶ

COSIN:

τοῦ βασιλέως καὶ τῆς καθόλου Elphyns.—
Constitut. Apostol., lib. ii, cap. 57.
apud Concilia, tom. 1. col. 295, E.]

" (S. Ambros., de Sacr., lib. iv. cap.
4, καὶ 14. Op. tom. ii. col. 368, D.]

9 [See above, p. 310, note h. }

p (S.Aug., ep. 55, ad Januarium.
ed. Ben. (aliter ep. 116.) cap. 19. § 36.
Op. tom, ii. col. 142, C.]

uh

TuIRD
SERIES.

— τ---

TuirD

Seniges,

466 NOTES ON THE BOOK OF COMMON PRAYER.

munis oratio voce diaconi indicitur, &c. So it is no new thing
to bid prayers, or exhort the people to pray, as in the preface
to this prayer for Christ’s Church, and in the form appointed
for all preachers before their sermons.

Which practice is the effect of the apostles’ instructions
mentioned in the beginning of this prayer, (“who by Thy
holy apostle hast taught us to make prayers and supplica-
tions, and to give thanks for all men,’’) 1 Tim. ii. 1. Where
St. Ambrose4, or he that wrote those excellent Commentaries,
sith, Hee regula ecclesiastica tradita est a magistro gentium,
Sc. “This ecclesiastical rule is delivered to the Church by
the doctor of the gentiles, which our priests use, to make
supplication for all, praying for the kings of this world, that
they may hold all the nations subject; that we, being settled
in peace, may be able to serve our God with tranquillity and
quiet of mind; praying also for those that are trusted with
high power, that they may govern the commonwealth in
justice and truth, with abundance of all good things; that
trouble and sedition being removed, gladness of heart may
follow, &c.; praying likewise for them that are in necessity,
and giving of thanks,” &c.

Which chiefly contains the particulars of that form in our
service, and which was related out of the Apostles’ Consti-
tutions.

And to give thanks for all men.| Understanding by thanks-
givings the action of celebrating the Eucharist. But from
hence the ancient Church, and the first Service-book of Edw. |
VI.", enlarged the sense of “all men,” to comprise the dead —
as well as the living. 7

For all men.| Not only for the congregation present, but
for all the members of the Church and Christian kingdoms,
which are the same which have been since called litanies,

4 [Hee regula ecclesiastica est, tra-
dita a magistro gentium, qua utuntur
sacerdotes nostri, ut pro omnibus sup-
plicent, deprecantes pro regibus hujus
seculi, ut subjectas habeant gentes, ut
in pace positi in tranquillitate mentis
et quiete Deo nostro servire possimus.
Orantes etiam pro iis quibus sublimis
potestas est credita ut in justitia et ve-
ritate gubernent rempublicam, suppe-
ditante rerum abundantia ut amota

perturbatione seditionis, snecedat 1:-
titia.. .. Postulantes vero pro 115 qui in —
necessitate varia sunt.... Referentes
quoque gratiarum actiones.—Comment.
in 1 Tim. ii. 1. Opus spurium inter
Op. S.Ambros., tom. ii. in Append.,
col. 292; C.]

τ [The ‘blessing God for all His
servants departed this life,’ &c., had
been put out of our Liturgy in 1552,
and not restored till 1662. ]

ON THE OFFICE OF THE HOLY COMMUNION. 467

and in the ancient liturgies here was the place for them.
Thanksgivings follow well, in reference to the Sacrament,
from which it is called the Eucharist, because it is always
consecrated with thanksgiving, wherein remembrance was
made of all the blessings of God’s providence, but especially
that of our Lord and Saviour.

But how “thanks for all men”’ should stand here as a pre-
face, and then no thanks given for any men in the process
or end of the prayer, nor no Eucharist follow, (as upon holy-
dsys, when there is no Communion, none doth,) I confess I
cannot understand.

The truth is, these words were forgotten to be strucken
out of the preface, when in the process of this prayer they
struck out the thanksgiving and commemoration of the
saints and apostles before us, who in King Edw. VIth’s time
had the oversight of altering the Service-book from the form
made in his second year, which last (all but for ceremonies
and a few other alterations) is still our pattern.

Let us pray for the whole state.| The bidding of the com-
mon-prayers appointed before all sermons in the injunctions®
and canons’, is nothing else but this allocution to the people
extended to particulars. In the ancient Church, as appears
by the eighteenth canon of the Council of Laodicea", there
was an order taken for some prayers to be made διὰ προσφω-
νήσεως, by way of speaking to the people, from point to
point directing them what to desire of God, and the people
saying afterwards, “Lord have mercy,” as with us, “Our
Father,” &c. Therefore in the Constitutions of the Apostles
are they called only “ allocutions to the people ; lib. viii. cap.
10°; “Let us pray for the peace and firm state of the world,

s [See the Injunctions of Edw. VI.,
A.D. 1547, Wilkins’ Concilia, tom. iv.
p-8; and those of Elizabeth, A.D. 1559,

ἀΐδιον καὶ ἀναφαίρετον τὴν ἑαυτοῦ εἰρή-
vn ἡμῖν παράσχοιτο ἀπ ὑπὲρ τῆς oles
καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας.

ibid., p. 188. }

G (See the Canons of 1603, can. lv. ]

uw [οὕτως τῶν πιστῶν τὰς εὐχὰς γί-
νεσθαι τρεῖς" μίαν μὲν τὴν πρώτην διὰ
σιωπῆς, τὴν δὲ δευτέραν καὶ τρίτην
διὰ προσφωνήσεως mAnpoveba.—Concil.
Laodicen, (A.D. cir. 364.) can. 19.
Concilia, tom. i. col. 1500, C.]

Y [ὑπὲρ τῆς εἰρήνης icc) τῆς εὐστα-
θείας τοῦ κόσμου, καὶ τῶν ἀγίων ἐκκλη-
σιῶν δεηθῶμεν, ὅπως 6 τῶν ὕλων θεὸς

ὑπὲρ πάσης τῆς ὑπὸ τὸν οὔρανον, τῶν
ὀρθοτομουμένων τὸν λόγον τῆς σῆς ἀλη-
θείας δεηθῶμεν .. . ὅπως ὁ οἰκτίρμων. θεὸς
χαρίσηται αὐτοὺς ταῖς ἁγιαῖς αὐτοῦ ἐκ-
κλησίαις σώους, ἐντίμους" .. καὶ ὑπὲρ
τῶν πρεσβύτερων ἡμῶν δεηθῶμεν. ..«
ὑπὲρ πάσης“ τῆς ἐν Χριστῷ διακόνιας καὶ
ὑπηρεσίας δεηθῶμεν τ τς ὑπὲρ τῶν ἐν
συζυγίαις,.. . ὑπὲρ τῶν ἐν ἐγκρατείᾳ
καὶ εὐλαβείᾳ δεηθῶμεν, ὑπὲρ τῶν καρπο-
φορούντων ἐν τῇ ἁγίᾳ ἐκκλησίᾳ καὶ

lee

THIRD
SERIES,

408 NOTES ON THE BOOK OF COMMON PRAYER.

eran that it may please God, &c.; for the holy Catholic and

———“ Apostolic Church; for the dioceses of all bishops, that God
would give, &c.; for the deacons and inferior ministers ; for
the married and the continent; for those that give alms and
oblations; that God would, &c.; for the sick and needy; for
them that are imprisoned; for travellers by land and sea,”
&e. And whosoever shall take notice of the particulars there
related, shall receive a very ancient, if not original pattern
and use of these prayers, which have been since called Lita-
nies, Prayers for the state of the Church, and bidding the
Common Prayers before Sermons.

[ON THE EXHORTATION. |

The Exhortation at certain times, when the curate shall see
the people negligent to come to the holy Communion.| This
was added, 5 Edw., upon Bucer’s special instance in his Cen-
sure, cap. 27", where he saith, Modis omnibus instandum, ut
qui presentes sunt communicent. Sed sunt qui in eo nobiscum
sentiunt, quo autem id obtineant,. . . non veris utuntur rationi-
bus. Alii enim eo rarius S. Canam celebrant, ut in anno vir
pluries quam ter aut quater. Alii populum qui ad predicatio-
nem evangelii et preces confluxit omnem dimittunt, ut Canam
celebrent cum iis tantum qui volunt ea communicare. ... Nam ex
eo quod Dominus usum hujus Sacramenti commendavit discipulis
suis,...ad celebrandam solennem sui inter nos memoriam, sane
a nobis celebrandam in omni solenni conventu, hoc est, omni
die Dominico. Item ex eo quod Apostolus 1 Cor. xi. eandem
Cenam omni frequentiori cetui deputat: et quod Ecclesia
Apostolica legitur ita fractione panis perseverasse, ut in doc-
trina Apostolorum, Act. ii., apparet ergo Ecclesias priscas
illud ex certa apostolorum traditione accepisse, ut sacram
cenam singulis diebus Dominicis et festis, immo quoties tota

conveniebat Ecclesia, exhiberent.

ποιούντων τοῖς πένησι TAS ἐλεημοσύνας,
καὶ ὑπὲρ τῶν τὰς θυσίας καὶ τὰς ἄπαρ-
χὰς προσφερόντων κυρίῳ τῷ θεῷ ἡμῶν
δεηθῶμεν" ὕπως ὃ πανάγαθος θεὺς ἀμειψῆ
αὐτοὺς ταῖς ἐπουρανίοις αὐτοῦ δωρέαις...
ὑπὲρ τῶν ἐν ἀῤῥωστία ἐξεταζομένων
ἀδελφῶν ἡμῶν δεηθῶμεν, . . . ὑπὲρ πλέ-
οντων καὶ ὃδοιπορούντων᾽ ὑπὲρ τῶν ἐν

From whence came those

μετάλλοις Kal ἐξορίαις καὶ φυλακαῖς καὶ
δεσμοῖς ὄντων διὰ τὸ ὄνομα κυρίον δεη-
θῶμεν.----Οοηδίας. Apostol., lib. viii.
cap. 10. apud Concilia, tom. i. col. 470,
A—E. ]

* [Censura M. Buceri in Ordinat.
Eccl., cap. 27. Scripta Anglicana, p.
495.]

ΟΝ THE OFFICE OF THE HOLY COMMUNION. 409

rules that were afterwards made, somewhat to this purpose,
at the end of the Communion.

Bucer* also, in the last chapter of his Censure upon the
book, urged very earnestly for the restitution of the lands
and goods which laymen had taken away from the Church,
and which they bestowed upon their pleasures of hunting
and feasting, &c., threatening and forespeaking a general
calamity and destruction that would come upon this king-
dom unless such restitution were made, worse than Ger-
many, or Israel and Judah suffered. But in this particular
they never gave ear to him, which they did in altering and
lessening the service of the Church.

He moved here likewise for a confession of doctrine’ to be
made, that there might be an uniformity thereof throughout
the whole kingdom. Whereupon the articles of religion were
drawn up in the synod, 1552. To this he desired they would
add a larger catechism than that which was in the Book of
Common Prayer’, which Archbishop Cranmer did*, but it
never obtained.

In the form of Ordination of Ministers (which was then
extant) he moved to have a stricter examination of them for
their life and manners, even from their infancy, than was
then required”. Nor did he like the trial of them by a ser-
mon, which was deceitful. But the ancient Constitutions
and Canons had taken order for this matter before.

Last of all he moved’, Quia ecclesiarum ministri facilius
comparantur, quam servantur, et in officio perseverant, qui
bene ceperunt, “that there might be yearly synods and visi-
tations kept to that purpose.’ But this also the old Consti-
tutions of the Church had provided before.

He concludes‘, that at the commandment of Archbishop
Cranmer, he had made all these censures upon the book, sed
satis precipitanter et crude, for which he craves pardon,
haying had but a very short time to make this his censure in.

x [Ibid., pp. 498—500.]
y {Ibid., p. 501.]

Jonas, See the preface to the Oxford
edition, 1829, pp. vi—viii. It was

[ Ibid. ]

@ [This work is entitled Catechis-
mus: that is to say, a short Instruc-
tion into Christian Religion: London,
1548. It is for the most part derived
from a Latin catechism by Justus

sent out before Bucer’s Censura was
written. |

Ὁ (Ibid., and p. 502. }

© [Ibid., p. 503. ]

a [Ibid.]

THIRD
SERIES.

THIRD

Series.

470 NOTES ON THE BOOK OF COMMON PRAYER.

And he did it Nonis Januarii, 1551, at Cambridge, where he
died twenty-five days after, viz. Prid. Calend. Mart, 1501",

Lift up your hearts.) 8. Chrysostom’, Ubi Cadaver, ibi
Aquile ; Cadaver Domini Corpus est ; Aquilas autem nos ap-
pellat, ut ostenderet oportere illum ad alta contendere, qui ad
hoc corpus accedit.
mensa. ‘ Whosoever will approach near to that Body must
get aloft, for this is a banquet for eagles, that soar high, and
not for jays, that keep the ground.” §. Hier., ad Hedib.®
Ascendamus cum Eo ad cenaculum magnum, stratum ; ibi acci-
piemus ab Eo sursum calicem N. Testamenti.

Euseb. Emiss., Hxaltata mente adora Corpus Dei Tur.

Aquilarum enim non graculorum est hee

Then shall the priest, kneeling down at God’s board, say
in the name of all, $c. And then the priest standing up, shall
say, &c.| Before we had the prayers and thanksgivings of the
whole congregation; now follow the prayers which Justin
Martyr, Apol. II.', says were made by the bishop or priest
alone, for the blessing or’consecrating of the Eucharist, for
this belongs not to any of the people.

We do not presume to come to this, &c.| In the first edition
of King Edw. VIth’s Liturgy, this was used after the con-
secration of the elements, and before the receiving of them.
The reason why it was afterwards (and now is) otherways
ordered, seems to have been taken at those words (after con-
secration) contained in this prayer, “So to eat the flesh,”
&c., which some men thought might otherwise have imported
transubstantiation.

For the same purpose were the words in the form of con-
secration altered from fiat nobis Corpus et Sanguis Domi.
to what now they are. In like sort, because the very term

e [Ibid. ]

f [ὅπου yap τὸ πτῶμα, φησὶν, ἐκεῖ
καὶ of ἀετοί, πτῶμα καλῶν τὸ σῶμα διὰ
τὸν θάνατον. .. ἀετοὺς δὲ καλεῖ, δεικ-
νὺς ὅτι καὶ ὑψηλὺν εἶναι δεῖ τὸν προσίοντα
τῷ σώματι τούτῳ, ... ἀετῶν γὰρ, ov
κολοιῶν αὕτη ἣ τράπεζα.---8. Chrys.,
in Ep. i. ad Cor. Hom. xxiy. Op. tom. x.
p- 216, C.]

& [S. Hieron., Ep. 120, ad Hedi-
biam. Op. tom. i. col, 818, B.]

4 [See Pseudo- Eusebius Emissenus,
Homiliz de Pascha 5. ap. Bibl. Patr.
Max., tom. vi. p. 646, F., though
the words are not exactly cited. |

i [ἄρτος προσφέρεται καὶ οἶνος καὶ
ὕδωρ" καὶ ὁ προεστὼς εὐχὰς ὁμοίως καὶ
εὐχαριστίας, ὅση δύναμις αὐτῷ, ἀναπέμπει
... καὶ ὃ λαὺς ἐπευφημεῖ, λέγων τὸ ἀμήν.
—S. Just. Mart., Apol. 1. (al. Apol. 2.)
§ 67. Op. p. 83, D.]

ON THE OFFICE OF THE HOLY COMMUNION. 471

of “ offering” and “ sacrifice,” though well used of old, and in
a far different meaning from that sense wherein the papists
used them, seemed nevertheless to sound their meaning, and
therefore to give offence, it is altered into another expression
of ‘‘ Christ’s precious death” only.

Then shall the priest, &c., deliver it to the other ministers,
that they may help the chief minister (the priest) when he
delivereth the bread, &c., and the minister that delivereth the
cup, &c.| Here is an express distinction between a priest
and a deacon, who by the ancient canons of the Church was
not to deliver the bread. Conc. Arelatens. 11., cap. 15, Anno
Dom. 4523: In secretario diacono inter presbyteros sedere non
liceat, vel Corpus Christi, presente presbytero, tradere non
presumat. Quod si fecerit, ab officio diaconatus abscedat.
Cone. Andegav., anno 453*: Diaconi presbyteris noverint
omnt humilitate deferendum. Gelas., in Epist. ad Episcopos
Lucanie, Anno 494'; yet Crescon., cap. 94™. Diaconos pro-
priam constituimus servare mensuram, nec ultra tenorem pa-
ternis canonibus deputatum quippiam tentare permittimus,
nihil eorum penitus suo ministerio applicare que primis ordi-
nibus proprie decrevit antiquitas. Absque episcopo vel preshy-
tero baptizare non audeant, nisi (predictis officiis longe con-
stitutis) necessitas extrema compellat, &c. Cap. 8": Non in
presbyterio residere, cum divina celebrantur, aut ecclesiasticus
habetur quicunque tractatus. Sacri corporis prerogationem
sub conspectu pontificis seu presbyteri, nisi his absentibus, jus
non habeant exercendi.

For the making of which decrees occasion was given by
the frowardness and pride of the deacons, (especially of those
in chief cities,) about the end of the fortieth year.

Against whom the Synod of Arles, anno 314, was forced
to make these canons, cap. 15°. De diaconis, quos novimus
multis in locis offerre, placuit minime fiere debere. Cap. 18°.
De diaconis urbicis, ut non sibi tantum presumant, sed hono-

J [Cone. Arelatens. II. (A.D. 452.)

cap. 15. ap. Concilia, tom. v. col. 4. }
k (Cone. Andegavense, (A.D. 453.)

Patr. Max., tom. ix. p. 489. chapters 93—
95, refer to these citations. The work
of Cresconius is a kind of index of

can. 2. Ibid., col. 18.]

1 [These words, Diaconos... com-
pellat, are from the Epist. Gelasii P. I.,
(Epist. ix.) ad Episcopos Lucania, cap.
7. ap. Concilia, tom. v. col. 316, A.]

™ [ Cresconius (seuCrisconius) Epise.
Afric. Breviarium Canonicum, ap. Bibl.

canons. The word ‘ yet’ seems a mis-
take. |

n [ Gelasius, ibid., cap. 8. From Non
in, to the end.]

ο [Concil. Arelatens., can. 15. Con-
cilia, tom. i. col. 1428, E.]

Pp [Ibid., can. 18. col. 1429, A.]

THIRD

SERIES.

472 NOTES ON THE BOOK OF COMMON PRAYER,

Tuirp

rem presbyteris reservent, ut sine conscientia ipsorum, nihil
SERIES.

- tale agant. Vid. Ep. 8. Wier., ad Evangelium,

The priest shall receive the Communion, and after deliver
it to, &c.| In the time of the Communion it is ordered, in
the Constitutions of the Apostles, lib. viii.', that the 34th
Psalm be sung, in regard of the special words there referring
to this action: “O taste and see how gracious the Lord is.”
In other of the Eastern liturgies’, the 23rd, 42nd, 118th, and
145th Psalms are prescribed to be sung; and these, by the
Latin liturgists, are called Communions, as the thanksgivings
that follow [are called] Post-communion.

The minister that delivereth the cup, &c.] Archbishop
Grindal, Art. 7', will not have any chalice heretofore used
at mass, nor any profane cup or glass, used at the Com-
munion.

Priest (or bishop) let them depart with this blessing.|
Which was the custom of the Jews to do, pronouncing the
blessing appointed by the law at the end of the service.
In the temple, (saith Maimonides of Prayer, c. 14, 9",) after
the morning-service was: done, the priests went into the
pulpit to bless the people, which Ecclesiasticus seemeth
punctually to describe, cap. 1. v. 20,21: “Then went the
priest down, and lifted his hands over the whole congregation
of the children of Israel, to give the blessing of the Lord
with his lips, and to rejoice in His name; and the people
bowed themselves down the second time to worship, that
they might receive a blessing from the Most High.” So
they received it kneeling.

By the 103rd of the African Canons in Justellus’, it

4 [Audio quendam in tantam eru-
pisse vecordiam ut diaconos, presby-
teris, id est episcopis anteferret, nam
quum apostolus perspicue doceat eos-
dem esse presbyteros quos episcopos,
quid patitur mensarum et viduarum
minister, ut supra eos se tumidus effe-
rat, ad quorum preces Christi Corpus
Sanguisque conficitur? —S. Hieron.,
Ep. 146, ad Evangelum, al. Evagrium,
§ 1. Op. tom. i. col. 1075. ]

τ [Ψαλμὸς δὲ λεγέσθω τριακοστὸς
τρίτος ἐν τῷ μεταλαμβάνειν πάντας
τοὺς λοιπούς.---Οοηβί. Apost., lib. viii.
- 14. Concilia, tom. i. col. 485,
A. |.

* (See Bingham, Antiquities of the

Christian Church, book xv. ch. 5. sect.
10, where the authorities are given. |

τ [Whether your parson .. . minister
the holy Communion in any chalice
heretofore used at mass, or in any pro-
fane cup or glass, &e.—Abp. Grindal’s
Articles for the Province of Canterbury,
A.D. 1576. Remains, p. 159.]

u (Maimonides, Manus [ortis. or
Mischna Toreh, ubisupr., cap. 14. n. 9.1

v¥ {Placuit etiam hoc, ut preces
que probate fuerint in concilio, sive
prefationes, sive commendationes, seu
manus impositiones ab omnibus cele-
brentur, &c.—Codex Can. Eccl. Afr.,
can. 103. ap. Justelli Biblioth. Juris.
Canonici veteris, tom. i. p. 386. Paris,

ON THE OFFICE OF THE HOLY COMMUNION. 478

seems that the benedictions of the bishop or priest that
celebrated (to whom this office of blessing also belonged,
as St. Jerome contendeth*) are called Commendationes et
Impositiones manuum, i.e. to say prayers whereby to com-
mend the people to God with imposition of hands; and it is
further ordered, that they be uniform, and prescribed forms
of blessing (not arbitrary or voluntary) in all churches. The
people, at the receiving of this blessing, bowed their heads,
the bishop holding his hands over them, as a sign of God’s
hand stretched out to bless them. Aaaphora S. Basilii,
published by Masiusy.

Luther, in his Form of the Communion of the Year 15237,
saith of this benediction, that it is, Quedam quasi absolutio
publica communicantium a peccatis, et vox plane Evangelica ;
therefore rather to be kept than the Jewish form, which the
Calvinists everywhere use in their assemblies.

The blessing.| In the second of King Edward it ended at
these words, “in the knowledge and love of God, and His
Son Jesus Christ our Lord.” That which follows was added
in the fifth of King Edward δ,

Collects to be said after the Offertory, when there is no
Communion.

Assist us, &c. O Almighty Lord, &c. Prevent us, &c.
Almighty God, &c. . . . . which hast promised, &c., with two
Collects for rain and fair weather”.

Rubric. “That the Litany shall be sung upon Wednes-
days and Fridays, according to the king’s injunctions. That
after the Litany, though there be no Communion, yet shall
the priest put upon him an alb or surplice, with a cope, and
say all that is appointed at the Communion, until he cometh

1661. et ap. Concilia, tom. ii. col. traducta per Andream Masium. Β1-

1336, A.]

* (Quid enim facit excepta ordina-
tione, Episcopus quod presbyter non
facit?—S. Hieron., Epist. 146, ad
Evangelum, Op. tom. i. col. 1076, C.]

Υ [ Diaconus. Post sumptionem sanc-
torum Sacramentorum que exhibita
sunt coram Domino misericorde capita
nostra inclinemus.

Populus. Coram te, Domine Deus
noster.

Anaphora S. Basil. ex Syriaca lingua

blioth. Patrum, De la Bigne, tom. vi.
col. 41. |

z [Pax Domini, &c., que est que-
dam, &e. as in text.—Formula Missz
sive Communionis pro Ecclesia Witte-
berg. Lutheri Op. tom. ii. fol. 384, b. }

* (This is a mistake; the blessing
is the same in both. ]

υ [The collects and rubrics that
follow are those of the first book of
Edw. VI., derived through Alesius’
Latin translation. ]

THIRD

SERIES.

TutrpD

SERIES.

A7 4 NOTES ON THE BOOK OF COMMON PRAYER.

to the Offertory, and so dismiss the people with the blessing. .
That the host be of the usual matter and form; that is, a:
wafer, but without any impression upon it, somewhat broader |
and thicker than before, that at least it may be broken into.
two parts, yet that no man must think less to be received by
him in that part than in the whole. That the priest shall

bear the charges of the bread and wine, and in lieu thereof ἢ

that the people shall offer every Sunday (during the time
that the Offertory is sung) the price of the holy loaf, which
they were wont to find before, besides their other wonted
oblations.

“That, according to the king’s injunctions, the people
be present at service and sermon with quietness and rever-
ence, and once in the year at least to communicate, other-
wise to be punished by the censures of the Church. And
that the Sacrament of the Lord’s Body (when it is distri-
buted) be given into the people’s mouths, and not into their
hands, (though it was otherwise used many years after the
apostles’ times,) lest they should carry it home, as they did
otherways of old, and usé it superstitiously.”

Of all which order, so set forth in the second year of King
Edw. VI., this was Bucer’s first Censure’, “ That at his first
coming into this kingdom, he set himself diligently to study
this book, wherein he found all things purely reformed ; and
that in all the ceremonies there was nothing but what was
either taken out of the Word of God, or was not any way
against it, if they were rightly taken and candidly inter-
preted.” But afterwards himself (as it seems) forgetting or
neglecting his own rule, he censures and finds fault with
many particulars as coming from the papists, and tending to
the maintenance of superstition, and being contrary to God’s
Word; for which reasons he wishes Archbishop Cranmer
presently to reform them. Which was the cause (together
with Calvin’s? vehement letters for a further reformation) that
a new book was set out in the fifth and sixth years of King
Edw. VL., a little before the Protector was beheaded.

1. That the vestments and garments® might be taken
away, being an occasion of superstition.

* [ Buceri Censura, ad init. ubisupr., of Bucer are not given owing to the

p- +56. ] length to which they would run, Cosin’s
4 [See above, p- 469, note a.] statements being the substance of large
© {Bucer, ibid., p. 458. The words portions of Bucer’s work. ]

(

ΟΝ THE OFFICE OF THE HOLY COMMUNION. 470

2. That no part of the Communion-servicef might be read Τηῖκν
upon holydays, &c., when there was no Communion; the BEnIER.
order appointed by the book being a dumb show, borrowed
from the Roman antichrist.

3. That Morning and Evening Prayer? should not be read
in one place, and the half-communion service at another ;
that is, at the altar: nor that the one should be said in
a surplice only, and the other in a cope; all which was
a massing fashion.

4. That the Sacrament» be not administered in private
houses, nor in chapels annexed to other churches, nor in the
chapels of noblemen, for fear of superstition.

5. That hberty might be given to use leavened and com-
mon bread, as well as wafers and unleavenedi; and that the
words, “no less received in part than in the whole,” might
be omitted, for fear of transubstantiation.

6. That the bread should be fragilis‘ he likes well, and
that there should be oblations instead of the holy loaf at the
Offertory, which he calls, Officium grate pietatis in pastorem
et ecclesiam.

7. That he likes not their opinion! who think Christ is
more received in the Sacrament of His Supper than in bap-
tism and the preaching of the word; or that more prepara-
tion is to be used for the one than the other. Ib. and ο. 27.

8. That instead of enjoining the people to receive once a
year at the least™, he would have an exhortation made, to set
before them the greatness of their fault, if they refused to
communicate or went away from the Sacrament, so often as
it was celebrated. Which was the occasion of the first ex-
hortation of the fifth of King Edward, continued in our book,
“We be come together,” &c.

9. That it was a superstitious practice to give the Sacra-
ment into the people’s mouths, and not into their hands,
which were one as holy as the other®; and that the people
were as holy as the priests, who took it into their hands, and
might see whether the people into whose hands they are to
give it did eat the Sacrament or no, no less than if they

£ (Id. ibid., cap. 3.] k (Id. ibid. ]
8. (Id. ibid., p. 459. ] 1 (Id. ibid., pp. 460 and 496. ]
h [Id. ibid. ] m (Id. ibid., p. 461.1

i (Id. ibid. } n (Id. ibid., p. 462. ]

Turrp

Series.

476 NOTES ON THE BOOK OF COMMON PRAYER.

gave it them into their mouths; this manner of receiving
therefore to be altered.

10. That at the Offertory he would have a collection for
the poor®, after the example of the Low Countries, where,
among the reformed, none were suffered to beg.

11. That in the time of the Communion the men should
be placed on one part of the choir and the women on the
other, he likes well enough?, because it was an old custom,
and that they should not look upon one another; but then
he would have the table so placed that both the one and the
other might hear what was said at it.

12. That the minister should be enjoined to provide no
more bread and wine upon the altar than would serve the
people that communicate, he misliketh utterly; because by
this injunction men would be brought to an opinion, that
what was left of the elements after the Communion was
done, may not be put to any common use; but that (as of
old, in the ancient fathers’ time, they were wont to do) what-
ever remained was to be taken and eaten by the communi-
cants in the church. Which, because it was like to confirm
the papists in their conceit that the nature of the bread and—
wine were changed, and that Christ was inherent in the ele-
ments themselves, he urged to have it declared, that extra
usum Sacramenti, that is, when the Communion was ended,
the bread and wine might be put to any common use.

13. That he would not have any allowance granted to use
the gestures of kneeling, crossing, smiting the breast, hold-
ing up the hands, &c.", as being papistical, and tending to
the upholding of the mass, which is an execrable thing. |

14. That he likes not two Communions upon Christmas-
day morning, as the use was then, though aforetimes there
were three*; and his reasons are, 1. Because we can shew no
Scripture for any such practice. 2. Because it makes people
imagine that this feast is higher than other feasts, and there-
fore they are to communicate at no other time.

15. That though the reading the homilies be better than
no preaching at all, yet that sermons are chiefly to be sought _

° [Id. ibid., cap. 4. p. 463.] τ (Id. ibid., eap. 5. p. 465. ]
P [Id. ibid., p. 464. ] * (Id. ibid., cap. 6.]
4 [Id. ibid. ]

ON THE OFFICE OF THE HOLY COMMUNION. 477

after‘, and an able preacher placed in every church, for that
he knoweth nothing absolutely necessary to salvation but the
office of preaching.

In the meanwhile he would not have the homilies so short,
nor divided into several parts, but read out at large, as being
at their full length short enough for a sermon-time; desiring
that other homilies may be added (for them to read that
cannot make better themselves) of the same heads which are
now set forth in the second tome.

16. The singing of the Sanctus" in the choir he likes well,
so it be not done (as in some places it was) whilst the priest
was saying the prayer for the whole state of Christ’s Church.

17. In the prayer for the state of Christ’s Church* he
mislikes the commendation and prayer for the dead, because
there is no precept or example of it in the Scripture, though
the ancient fathers used it. Against this part of that prayer
also Calvin, in his Epistle to the Protector, wrote most ear-
nestly; and therefore order was taken in 5 Edw. to leave
it outY, because it was an occasion (though otherwise harm-
less) of bringing in many superstitious conceits and practices
about purgatory. In the meanwhile Bucer desires that in-
stead of this commendation and prayer for the dead, another
clause might be substituted, to beseech Almighty God, that
we, following the example of His saints in the constant pro-
fession of our faith and obedience, may, together with them
and all others departed in the faith of Christ, at His second
coming have a glorious resurrection. Which is now used in
the form of bidding the prayers before sermon, and in the
Burial of the Dead. But he liketh not the expression here,
“Those that rest in the sleep of peace,” ne daretur occasio,
&c., that occasion might not be given for some men to please
themselves in their opinion, (as the Anabaptist and Socinian
then did,) that the souls of the dead slept till the day of
judgment. .

18. In the Prayer of Consecration’, he would have these
words of ‘ blessing and sanctifying the bread and wine, that
they might.be made to us the Body and Blood of Christ,’

* (Id. ibid., cap. 7. ] effect as Bucer’s. Epist. ad Angliz
u (Id. ibid., cap. 8. p. 467.] Protectorem. Epistole et Respons., p.
x [Id. ibid., cap. 9.] 142. col. 2.]

y [Calvin’s argument is to the same 2 {Id. ibid., p. 468. ]

THIRD

SERIES.

THIRD

SeRIEs.

478 NOTES ON THE BOOK OF COMMON PRAYER.

changed into these of ‘ blessing and sanctifying us, that with
true faith we might receive the Body and Blood of Christ in
these holy mysteries, as heavenly food.’ To which purpose
they were afterwards altered, because the former words (as
he said) gave occasion to confirm men in the popish conceit —
of transubstantiation; and because we had no precept nor -
example from the apostles to make any such prayer for the
blessing of the bread, &c., for that Christ’s blessing of it in
the distribution to His apostles at His last supper, was of
no other kind than the blessing of the loaves and fishes
wherewith He fed tie five thousand.

19. Therefore he mislikes also the making of any crosses
(as the book appointed) over the bread and wine; or that
the minister should take the bread and wine into his hands,
when he read the words of institution ; because by this prac-
tice men would think that he said these words to the bread
and wine, and not to the communicants; and it should seem
that thereupon those directions in the margin for the priest’s
taking the bread and wine into his hands, (when he says,
“took bread,” and “took the cup,”’) were afterwards left out ;
and yet the use could not for all that be left off, it being a
general custom among us to do so still.

20. In the Prayer of Oblation he dislikes those words,
“And command our prayers to be brought before Thee
by the ministry of Thy holy angels’,” which he wisheth to
be changed into that form we have after the participation,
which was then placed before it; because the prayers of the
faithful (as he instances in Cornelius) use to go up of them-
selves alone, without the help of any angels.

21. Those words in the prayer, ‘‘ We do not presume to
come,” &c.; “so to eat the Flesh of Thy dear Son, and to drink
His Blood¢,” he is not only content to let stand, but falls to
some kind of intreating that they may be continued, and
remain unaltered, as fearing that upon the common excep-
tions taken against them, (which exceptions he answers at
large,) they also would be changed or left out of the book;
for he knew very well that this was the intention-of the Pro-
tector, and that for this reason Cranmer had sent for his

* (Id. ibid., p. 472.] b [Id. ibid., pp. 472, 473.]
¢ [Id ibid., p. 473.]

--

ΟΝ THE OFFICE OF THE HOLY COMMUNION. 479

censure upon the book; and, indeed, all things were pre-
sently ordered and altered according to his mind and
censure.

By Bucer’s¢ directions likewise was this rubric following
added in the fifth of King Zdward (though now® omitted in
ours) after the rubric where the curate is permitted to take
the bread and wine that remain to his own use.

“ Although no order can be so perfectly devised, but it
may be of some, either for their ignorance and infirmity, or
‘else of malice and obstinacy, misconstrued, depraved, and in-
terpreted in a wrong part; and yet because brotherly cha-
rity willeth that, so much as conveniently may be, offences
should be taken away; therefore we willing to do the same.
Whereas it is ordained in the Book of Common Prayer, in
the administration of the Lord’s Supper, that the commu-
nicant kneeling should receive the holy Communion ; which
/thing being well-meant for a signification of the humble
and grateful acknowledgment of the benefits of Christ given
to the worthy receiver, and to avoid the profanation and dis-
order which about the holy Communion might ensue; lest
yet the same kneeling might be thought or taken other-
wise, we do declare that it is not meant hereby that
any adoration is done, or ought to be done, either unto
the sacramental bread and wine there bodily received, or
unto any real and essential presence there being of Christ’s
natural Flesh and Blood; for, as concerning the sacramental
bread and wine, they remain still in their natural substances,
and therefore may not be adored, for that were idolatry, to
be abhorred of all faithful Christians; and as concerning the
natural Body and Blood of our Saviour Christ, they are in
heaven and not here; for it is against the truth of Christ’s

4 (Id. ibid., pp. 474, 475. ] natures, was added afterwards. In

ὁ [This word ‘now’ was misprinted Grafton, 1, the leaf is pasted in after
‘not’ by Nicholls. The rubric that the copy was bound ; and several copies
follows was, as appears, added after the are without it.” The copy from which
book was printed. In the ‘Two Litur- the “‘lwo Liturgies of Edwd. VI. com-
gies....of K. Edwd. VI. published pared” were printed at Oxford, 1838,
for the Parker Society, Cambridge, was without it, and it does not appear in
1844, at p. 283, is the following note this place in that volume; see the pre-
on this rubric; “This paragraph is face to the second edition, 1841, note
fourth in order in Grafton, 2. It is 3B, p. xliv. The latter part was rein-
printed on a separate leaf in other troduced in 1662.]
copies, and, as is evident from the sig-

THIRD

SERIES.

Turn
SeEnres,.

480 NOTES ON THE BOOK OF COMMON PRAYER.

natural Body to be in more places than one at the same
time.”

But by the tenor of it, it seems to be no part of the Com-
mon Prayer Book.

And there shall be no celebration of the Lord’s Supper,
except there be a good number to communicate with the
priest.| This rubric was made against private masses,
wherein the priest only communicated alone by himself.
St. Ambrose (or another such ancient author under his
name) in illud S. Pauli‘, ‘Alius alium expectate :’ Expectan-
dum (inquit) ut multorum oblatio simul celebretur, et omnibus —
ministretur. S. Hier. in 1 ad Cor. cap. xi.2: Cana Domi-
nica omnibus debet esse communis, quia 1116 omnibus discipulis —
suis qui aderant equaliter tradidit Sacramentum.

Shall all receive the Communion every Sunday at the least.|
S.Aug.£p.118": Alii quotidie communicant, alii certis diebus,
alibi nullus dies intermittitur quo non offeratur, alibi Sabbato
tantum et Dominico. So that this difference notwithstanding,
it was the universal custom of the ancient Church to cele-
brate the Eucharist, if not every day, yet upon all Sundays
howsoever, if not rather by consequence, upon all festivals
and days of solemn assemblies. Acts x. 7: “On the first
day of the week the disciples assembled together to break
bread,” (i. 6. to celebrate the Eucharist, as the Syriac
translates it.) In the meantime it is plain by this rubric, —
and that before, where it is said, “ Upon the holydays, if —
there be no Communion;” and more plain by the rubrics
m the first book of Edw. VI., which say, “In cathedral
churches, or other places where there be daily Commu-
nions, &c., if upon the Sunday or holyday the people be
negligent to come to the Communion,” that our Church
affected the frequentation of this service according to the
primitive practice, so far as they thought it attainable; yet
it seems by this last rubric, which abates much of the former, —
that they descended to Calvin 4. Inst. 17. ὃ 45 et 46', where

£ [Comment. in 1 Cor. xi. 83, opus h [S. Aug. Ep. 54. ad Januarium
spurium inter op. S. Ambros., tom. ii. (aliter Ep. 118.) cap. 2. ὃ 2. Op. tom.
in Append. col. 150, B.] ii. col. 124, C. See above, p. 113,
Ε {[Comment. in 1 Cor. xi. opus note ἃ.
spurium inter op. S. Hieron., tom. xi. i [Sic administrari decentissime po-

col. 931, D.] terat si sepissime et singulis ad mini-

ON THE OFFICE OF THE HOLY COMMUNION. 48]

he says he would have the Eucharist celebrated at least once
a week.

And to take away superstition, it shall suffice that the
bread be such as is usual to be eaten.| It is not here com-
manded that no unleavened or wafer bread be used, but
it is said only “that the other bread shall suffice.” So
that though there was no necessity, yet there was a liberty
still reserved of using wafer-bread, which was continued in
divers churches of the kingdom, and Westminster for one,
till the 17th of King Charles).

The first use of the common bread was begun by Farel

and Viret at Geneva, 1538, which so offended the people
there, and their neighbours at Lausanne and Berne, (who had
called a synod about it) that both Farel and Viret, and
Calvin and all, were banished for it from the town, where
afterwards the wafer-bread being restored, Calvin thought fit
to continue it, and so it is at this day. Vid. Vitam Calvint
per Bezam, ad an. 1538, et Ep. Calv.*
And if any of the bread and wine remain, the curate, δε.)
Which needeth not be understood of that bread and wine which
was blessed and consecrated, but of that which was brought
to the church, and not used for the Sacrament. And yet
we read of some such thing in the Constitutions of the
Apostles, lib. viii. cap. 31!, tas περισσευούσας ἐν τοῖς μυ-
“Let the deacons distribute the remains of the
blessings at the mysteries to the clergy, according to the
mind of the bishop or presbyters. To the bishop, four parts ;
to a presbyter, three; to a deacon, two; to the rest, sub-
deacons, readers, singers, or deaconesses, one part.”

στικοῖς, το.

mum hebdomadibus proponeretur Ec-
clesiz.—Caly. Inst., lib. iv. cap. 17.
§ 43. Singulis ad minimum hebdoma-
dibus proponenda erat Christianorum
ccetui mensa Domini.—Id, ibid., § 46.
See the whole passage. |

ὁ (ive. till 1643. ]

k {The statement in Beza’s Life is
that common bread was in use at
Geneva, but not at Berne, and that in
the year 1538, the Bernese calling a
synod at Lausanne, ordered the use of
wafers at Geneva; that Calvin and his
friends were, on refusing to celebrate,

COSIN,

rg

expelled from Geneva by the civil
magistrates; thatafterwardsthey agreed
to use wafers, and returned.—See Jo-
annis Calvini Vita, a Th. Beza, ad
ann. 1538, prefixed to the first volume
of his works, Amsterd. 1671. |

1 [τὰς περισσευούσας ev τοῖς μυστί-
κοῖς εὐλογίας κατὰ γνώμην τὸν ἐπισκόπον,
ἢ τῶν πρεσβυτέρων οἱ διάκονοι, διανεμέ-
τωσαν τῷ κληρῷ᾽ τῷ ἐπισκόπῳ μέρη
τέσσαρα πρεσβυτέρῳ μέρη τρία διακόνῳ
μέρη Sv0.—Constitut. Apostol., lib. viii,
cap. 31. apud Concilia, tom. i. col. 495,
B.]

TuirD

SERIES.
ΡΘΗ ΘΕΟΣ

482 NOTES ON THE BOOK OF COMMON PRAYER,

ON THE OFFICE OF BAPTISM.

Public Baptism, when the most number of people may come
together.) And therefore it is presently afterwards ordered
that it shall be done in service-time, after the second les-
son at Morning or Evening Prayer. But because people
used not so diligently to come to service, Bucer in his Cen-
sure said™ “it would be better to do it immediately after
the sermon,” (for there were most people at that,) wherein
nevertheless he prevailed not, for these rubrics we see con-
tinue still.

The ancient Church was wont to administer this Sacra-
ment of Baptism immediately before the Sacrament of the
Lord’s Supper; for that they were gemina Ecclesie Sacra-
menta, the twin-Sacraments, and therefore to go together.

It is the custom of divers Churches to do so still. They
both make a Communion among Christians. Quis autem
(says Bucer™ well) sensum aliquem Christiane teneat Com-
munionis, qui non agnoscat quantopere deceat eos qui sunt
invicem membra in Christo frequentes adesse, cum aliquis
natus inter ipsos in eternam mortem, debet in Ecclesia renasci
ad sempiternam vitam, suscipit inter Filios Dei, quo illi simul
istud beneficium et a Deo pariter orent, et ut Christi Ecclesia
per ministrum una conferant; et sicut singulorum ille mem-
brum fit per hoc Sacramentum, ita a singulis quoque tanquam
membrum recipiatur, et quisque se ei coram Domino devinciat,
ad mutua Christiane Comimunionis officia, et corporalia et
spiritualia. Paulo post®. Natura enim docente solent ho-
mines eos, quos in honestum collegium suscipere decreverunt —
atque societatem, ut in academiis, et multis aliis longe minoris
momenti societatibus hominum fieri videmus, id facere, cum
college frequentiores convenerint; ut ita quasi ab omnibus
alli in collegas recipiantur, et singuli officia collegarum eis
deferant, ad eaque ita se publice invicem adstringant.

Public Baptism.| If we have here no order about chrism,
we are as safe as they were three hundred and odd years
after Christ; for the first canon which is pretended to be
made about it was in the council which they say was held

m [Bucer, ubi supr., p. 477.] n [Td. ibid.] ο [14. ibid.]

ON THE OFFiCE OF HOLY BAPTISM. 483

at Rome by Sylvesterp ; Constituit clara voce Sylvester urbis
Rome episcopus, ut nemo presbyter chrisma conficeret quoniam
Christus a chrismate vocabatur. Where whatever becomes of
chrism, it is but a wild and a very improbable reason, that
he gives for this his interdict. But Innocent 1.4 would not
permit a priest to sign in the front (but in pectore only)
with that hallowed oil, which yet the Church of Rome doth.
And in the Council of Laodicea, eap. 48": Si a Domino
instituta, et indesinenter adhibita per quatuor secula, quid ne-
cesse erat novum canonem condere ὃ

Ask the name, and naming of the child.]
Hom. 218, 51', οἱ 56" in Gen.

Which shall be baptized in this water, &c.| In baptism,
the nature and substance of water doth still remain, and yet
it is not bare water; it is changed, and made the Sacrament
of regeneration. It is water consecrated.

Minister make this exhortation to the godfathers, &c.]
Because many parents had not such due care as they ought
in the godly bringing up their children; so that many
children knew not whether they were baptized or not; and
many were never taught what covenant had been made
between God and them in their baptism; and because many

Vid. St. Chrys.,

P [ Concilium Roman. II. (A.D.324.)
cap. 5. Concil., tom, i. col. 1554, D.]

4 [Nam presbyteris, seu extra epi-
scopum, seu presente episcopo cum
baptizant, chrismate baptizatos ungere
licet, sed quod ab episcopo fuerit con-
secratum, non tamen frontem ex eodem
oleo signare, quod solis debetur epi-
scopis, cum tradunt Spiritum Paracle-
tum.—Innocent. Pape I. Epist. 1. ap.
Concilia, tom. iii. col. 1029. See the De-
cretum of Gratian, pars ili. de Conse-
cratione, dist. 4. c. 119. 120. ]

τ [ὅτι δεῖ τοὺς φωτιζομένους μετὰ Td
βάπτισμα χρίεσθαι χρίσματι ἐπουρανίῳ,
καὶ μετόχους εἶναι τῆς βασιλείας τοῦ
Xpiotov.—Concil. Laodicen. (cire. A.D.
304?) Can. 48, Concilia, tom. i. col.
1506, A.}

S [eis τὸ ὄνομά, φησι, TOU πάππου,
καὶ τοῦ ἐπιπάππου καλείσθω τὸ παίδιον.
ἀλλ᾽ οἱ παλαιοὶ οὐχ οὕτως, ἀλλὰ πᾶσαν
σπουδὴν ἐποιοῦντο τοιαύτας προσηγορίας
ἐπιτιθέναι τοῖς τικτομένοις, αἱ μὴ μόνον
αὐτοὺς τοὺς τὴν προσηγορίαν δεχομένοις
εἰς ἀρετὴν ἐνῆγον, ἀλλὰ καὶ τοῖς ἄλλοις
ἅπασιν καὶ ταῖς μετὰ ταῦτα γενεαῖς δι-
δασκαλία φιλοσοφίας ἁπάσης ἔγιγνοντο

. . + μὴ τοίνυν μηδὲ ἡμεῖς τὰς τυχούσας
προσηγορίας ἐπιτιθῶμεν τοῖς παῖσιν μηδὲ
τῶν πάππων καὶ τῶν ἐπιπάππων, καὶ
τῶν πρὸς γένος διαφερόντων τὰς ὅνομα-
σίας αὐτοῖς χαριζώμεθα, ἀλλὰ τῶν ἁγίων
ἀνδρῶν τῶν ἐν ἀρετῇ διαλαμψάντων, τῶν
πολλὴν παρρησίαν πρὸς τὸν Θεὸν ὀσχη-
κότων.----. Chrysost. in Genes. cap. 4.
Hom. 21. § 3. Op. tom. iv. p. 185,
ΟΊ]

τ [σκόπει πόση τῶν παλαιῶν ἦν 7
σύνεσις, μᾶλλον δὲ πόση τοῦ Θεοῦ ἣ
σοφία, ὡς καὶ Tas γυναῖκας παρασκευά-
ζειν μὴ ἁπλῶς μηδὲ ὡς ἔτυχε τὰς προ-
σηγορΐας τοῖς τεχθεῖσιν ἐπιτιθέναι, ἀλλ᾽
ἀναποτίθεσθαι τῇ τοῦ παιδίου προσηγορίᾳ
τῶν μελλόντων ἔσεσθαι τὴν προαναφώνη-
ow.—Idem in Genes., cap. 26. Hom.
51. § 1. ibid. p. 500, C.]

u [σκόπει πῶς ἐφ᾽ ἑκάστου τῶν παι-
δίων εὐχαριστεῖ (Λεία) τῷ Δεσπότῃ, καὶ
εὐγνώμων γίνεται περὶ τὴν εὐεργεσίαν.
Ἠκουσέ, φησι γὰρ, ὃ Κύριος, ὅτι μισοῦ-
μαι, καὶ προσέδωκέ μοι καὶ τοῦτον" καὶ
διὰ τοῦτο ἐκάλεσε τὸ ὄνομα αὐτοῦ Συ-
peév.—idem in Genes., cap. 80. Hom,
56. § 3. p. 544, A.]

E12

THIRD
SERIES.

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Series.

484 NOTES ON THE BOOK OF COMMON PRAYER.

swerved away of old from Christian profession, and became
pagans,

ON CONFIRMATION, OR LAYING ON OF HANDS,

The order for the Confirmation of children.| First book of
Edw. VI., against this word ‘children’ Bucer took exception* ;
and therefore, in the second book of King Edward, the title
was amended, and called Confirmation only. In our book |
the title was explained, after the Conference at Hamp-_
ton Court’, for the satisfaction of the ministers there, who
thought there was some popish meaning in the word Con-
firmation, as if it added strength to the Sacrament of Baptism,
or as if baptism were not valid without it. Therefore the
title was put into these terms; “The Order of Confirmation,
or Laying on of Hands upon Children Baptized, and able to |
render an account of their faith, according to the Catechism
following :” which Catechism was then also augmented, upon »
those ministers’ complaint that it was insuflicient in ποῦ
setting forth the nature of the Sacraments.

Confirmation.| There is an old canon in the first Arausi-—
ean Council’, De non iteranda chrismatis benedictione ; quia —
inter nos placuit semel chrismari; where the canon ended.
The addition that follows was added by others before 1514,
Mercator’s time, who first corrupted the canon, but it
bears the same sense. So that chrismation in confirmation
(being had before in baptism) was not accounted necessary
in France, whatever it was at Rome.

And that no man shall think, §c. by deferring their Confir-
mation, &c.| Confirmation (though it be very behoveful) is not
absolutely necessary to salvation, being not of Christ’s own
institution, as the Sacrament of Baptism is; for it was insti- —
tuted only by the Church, in imitation of the apostles, as_

x [See Bucer, Censura, cap. 17. pp.
482, sqq. ]

¥ [See Barlow’s account of the
Hampton-court Conference; Cardwell’s
History of Conferences, pp.172,173,182,
183, 205. The king raised difficulties
about it, and wished it to be entitled
an Examination with Confirmation. }

* [Nullum ministrorum, qui bap-
tizandi recepit officium, sine chrismate
usquam debere progredi, quia inter nos

placuit semel chrismari. De eo autem,
qui in baptismate quacunque necessi-
tate faciente non chrismatus fuerit, in
confirmatione sacerdos commonebitur,
Nam inter quoslibet chrisinatis ipsius
non nisi una benedictio est: non ut
prejudicans quidquam, sed ut non ne-
cessaria habeatur repetitio chrismatis.—
Cone. Arausican. I. ann. 441. can. 2,
tom. iv. col. 701. See the notes there. ]

>

ON THE OFFICE OF CONFIRMATION, 485

Cornelius the pope, apud Kused. (lib. v. cap. 36%) fetches
the first original of it ab Eeclesie Canone: and Gul. Anti-
‘siodorensis, Tract. IX. lib. iv.», and Vitriacus, Oriental.
Hist., cap. 39°, write expressly that it was instituted by
the Church. So do Alexander Hales, par. iv. q. 9°; and
Bonaventure, 4: Dist. 7. α. 1, οἱ 2°; and Eugen. IV. anno 1439,
in his Monita to the Armenians, makes this to be one, that
confirmation was appointed in the Church in imitation or
instead of the imposition of hands used by the apostles,
Acts vii.!, which abundantly prove it not to have been of
divine right; but being long in use, before the Council of
Laodicea, wnno 363%, and then disapproved by the faction
of the Novatians, which inhabited Phrygia, and scorned it ;
there was a canon then, and divers after, made to establish
fags ocr... lib./av;. cap. 17; Soz., lib. vi. cap. 4, lib.) vil.
cap. 18".

That confirmation of children after baptism was not ac-
counted to be of absolute necessity, it is plain from the use
of old, in receiving some such to the Communion, and to
sacred orders also, who had never been confirmed. Anno 240,
Novatian, after he was recovered of his sickness, obtained

ἃ [od μὴν οὐδὲ τῶν λοιπῶν ἔτυχε,
διαφυγὼν τὴν νόσον, ὧν χρὴ μεταλαμ-
βάνειν κατὰ τὸν τῆς ἐκκλησίας κάνονα,
τοῦ τε σφραγισθῆναι ὑπὸ τοῦ ἐπισκό-
που.---ὰ 151. Cornelii, ap. Euseb. Hist.
Eccles., lib. vi. cap. 43. p. 313. ]

8 [ The words of Gul. Altissiodorensis,
Summa Aurea, lib. iv. are: ‘‘ Unde
dicitur quod confirmationis sacramen-
tum, ortum habuerit ab apostolis quan-
tum ad manus impositionem .
quantum vero ad chrismationem ortum
habuit ab institutione ecclesie: sed
melius est dicere quod quantum ad
utrumque ortum habuit [ab ] apostolis.
—Fol. eclvii. col. i., ed. Paris. 1500. j

ὁ [The editor has not access to this
work. |

4 [Confirmationis sacramentum....
Ordinatum est ab Ecclesia ob reveren-
_tiam sacramentorum predictorum 501].
Baptismi et Eucharistiz, &c.—Alexan-
dri Alensis Summa Theologiz, pars iv.
quest. 9. Art. i. p. 220, col. i. ed. Co-
lon. 1622. ]

© ({Postquam bases Ecclesiz Apo-
stoli . . . defecerunt, instituit Spiritus
Sanctus hujus sacramenti formam, cui
etiam virtutem sanctificandi dedit.—

S. Bonaventura in Sententias, lib. iv.
Dist. 7. Art. 1. quest. 1. p. 93. Op.
tom. v. Rome, 1596.

Nec materiam, hec formam apostoli
dispensaverunt; sed rem hujus sacra-
menti sine forma a Spiritu Sancto im-
mediate acceperunt. ... Institutum est
igitur hoe elementum Spiritu Sancto
dictante ab ipsis Ecclesiz rectoribus.—
Ibid., quest. 2. ibid. ]

f {Loco autem illius manuum im-
positionis datur in Ecclesia confir-
matio.—Conce. Florentinum, A.D. 1439.
Decretum Pape Eugenii ad Armenos,
ap. Concilia, tom. xvii. col. 548, B. It
should be remembered that unction
was regarded as the essence of con-~
firmation. |

& [Concil. Laodicen., can. 48. Con-
cilia, tom. i. col. 1506, A, cited above,
p- 483, note τ]

h [These references are incorrect ;
the fact stated respecting the Novatians
is affirmed by Pacian, Epist. iii. cont.
tractatus Novatianorum, ὃ 3. apud
Gallandii Bibl. Patr., tom. vii. p. 262 ;
and by Theodoret, Hzret. Fab., lib. iii.
ce. 5. Op, tom. iv. p. 229, D.]

THIRD
SERIES.

Tuirp
Series.

486 NOTES ON THE BOOK OF COMMON PRAYER.

no confirmation of the bishop; and yet within a while, —
Fabian the pope made him priest; Euseb., lib. vi. cap. 354,
The Greeks, Russians, Armenians, Jacobites, and Nestorians,
use no other confirmation than the chrism in baptism, which
is sufficient; and therefore they have wrong done them by
Guido de Perpiniano, de Heres., art. 21*; Joannes Sacranus,
Elucid. de Err. Ruth., cap.2!; Guagninus, de Ruthen. Relig.™;
Thevet., Cosmogr., lib. xix. cap. 12"; and others, who affirm
that they admit not confirmation, but abhor from it, and
account it superfluous; for they have the same that was
used in the ancient time, when those that were newly bap-
tized were brought to the bishop to be consigned. Vid.
Hier., adv. Lucifer., cap. 4°.

The blow upon the cheek there given by the Romanist,
Antiquitatis totius authoritate caret. Vid. Blond., Apol.,
pp. 214, 215". The Romanists impose no hands, but hold
them up and over the child. So the ancient use was abo-
lished, and new fashions brought in, without any example
of the apostles in the primitive Church. Tandem juris sui
pleneque potestatis conscia Anglicana Ecclesia, renovato ve-
teris χειροθεσίας instituto, omnem chrismatis confectionem
atque usum multis retro seculis in superstitionem versum,
facessere [jussit. Protestantes vero cismarini priscorum c@-
remontis que per se suaque| natura nihil religiosarum rerum ὦ
adumbrationes typique humanitus efformati erant sepositis, in
res ipsas typis tilis a pia antiquitate designatas toto animo

i [See Euseb. Pamph. Hist. Eccl.,
lib. vi. cap. 43. p. 313, cited above, p.
485, note a. No mention is made there
of his ordination, but he is called πρεσ-
Burepos. |

k [Errant etiam, quia negant sacra-
mentum confirmationis.— Guido de
Perpiniano, Summa de Heresibus; de
Heresibus Armenorum, cap. 21. p. 63.
Colon. Agr. 1631.]

! fDicunt confirmationis Sacramen-
tum nullum esse.—Joannes Sacranus,
Elucidarius errorum ritus Ruthenici,
cap. li. ὃ 13. ap. Lasitski, de Russo-
rum, &c. religione.
191.]

m [Confirmationis, seu inunctionis
Sacramentum maxime abhorrent. —
Alexander Guagniuus, de Religione
Moscovitarum omniumque Rutheno-

Spire, 1582, p.

trum. Ibid., p. 232.)

n [Ts rejettent le Sacrament de Con-
firmation, comme chose superflue.— —
A. Theyet, Cosmographie universelle,
lib. xix. ch. 12. p. 856, Paris. 1575. ]

© {Non quidem denuo hance esse ec-
clesiarum consuetudinem ut ad eos qui
longe a majoribus urbibus per presby-
teros et diaconos baptizati sunt. Epi-
scopus ad invocationem Sancti Spiritus
manum impositurus excurrat.—S. Hie-
tron. dial. adv. Luciferianos, cap. 9. Op.
tom. ii. gol. 181, A.]

P [Blondelli Apologia pro sententia
Hieronymi de Episcopis et presbyteris,
sect. 11]. de Confirmandi potestate. The —
words just cited are from page 214,
those that follow from page 215; the
other authorities are derived from Blon-
del. ]

ON THE OFFICE OF CONFIRMATION. 487

THIRD

defixa, nulla externe chrismationis fidelibus necessitate im- 4
ERIES,

posita, celestibus doctrine Evangelice monitis sanctisque pre-
cibus redemptas [Christi athletarum| mentes, ad commune
fidei certamen ungere, ac invocato Spiritus Sancti auvilio con-
Jirmare officii sui esse duxerunt 4.

Sirmondus himself, Ant. 2. part. 1. cap. 7", describes those
men that, with Th. Walden, lib. 11. cap. 135, imagine chris-
mation to be imposition of hands, Quia, ut ait, ungendo im-
ponitur manus. For the abuses in selling the chrism for
confirmation, the Greek Church broke from the Latin, ab-
horring their avarice and pride, Arcad., lib. ii. cap. 9t; for
the legates of the pope carried the chrism every year from
Rome to Constantinople, and there sold it too dear,—two
hundred Hungarian crowns for a little cruet of oil.

They may with their own mouth, and with their own con-
sent, openly, before the Church, ratify and confirm the same.]
When the children of Christians had learned Christ’s reli-
gion, they were brought to the church, and presented to the
bishop, and professed openly their faith, and said they would
live and die in it. Then the bishop and all the people
prayed for them; and the bishop, laying his hands upon
them, commended them to God. This was the ratifying of
their profession, made by others in their name at their bap-
tism; and for that cause was it called confirmation; for they
promised, that neither tribulation, nor anguish, nor perse-
cution, nor famine, nor nakedness, nor fire, nor sword, nor
life, nor death, should ever make them deny their faith.

Children, servants, &¢., which have not learnt their cate-
chism.| It seems by Bucer’s Censure" that the former order

[ “ duxit,”’
Nicholls. ]

4 [Id. ibid.]

τ (Sirmondus, Antirrhet. 2, parte 1.
c. 7. as cited by Blondel, ibid. ]

s [Non enim minus manus imponit,
qui ungendo imponit.—Thomas Wal-
densis, Doctrinalis antiquitatum Fidei,
tom. 11. c. 113. ὃ 4. fol. 186, b. Venet.
1571. ]

Ὁ [The passage referred to is in Ar-
cadius, lib. vii., de cancordia Ecclesiz
Occidentalis et Orientalis in septem Sa-
cramentis, lib. ii. c. 9. p. 80. Paris.
1626. ]

« {The rubrie in the first book of
Edward was: ‘And all fathers &e.
shall cause their children, servants, and
apprentices, (which are net yet con-

firmed) to come to the church at the
day appointed, and obediently hear and
be ordered by the curate,’ &c. Bucer
comments on this, and says: “ Tol-
lendum igitur optarim istam paren-
thesim, (which are not confirmed,’’) &c.
(Censura, cap. 18. ibid., p. 485,) and
in 1552 the words in parentheses were
altered to ‘‘ which have not learned their
catechism.’ The words in the paren-
theses are omitted in Alesius’ Latin
Version, reprinted in Bucer’s Scriptura
Anglicana, which, as has been said, was
the only form in which Cosin had the
first book of Edward when writing these
notes. |

THIrD

SERIES.

488 NOTES ON THE BOOK OF COMMON PRAYER.

was to send them only who are not confirmed; but because
many are confirmed young, and before they understand their
catechism at least, though peradventure they can repeat the
words of it, therefore he desires that they may still be sent
to the church, till the curate shall think them fit, (as being
sufficiently instructed) ; hereupon the words were somewhat
altered,

And whensoever the bishop shall give knowledge for children
to be brought, &c.| Which Bucer* says would be most con-
veniently done in their visitations; and to that commonly
did the bishops ever since hold themselves, which was much
too seldom.

And there shall be none admitted to the Communion until
such time as he can say the Catechism, and be confirmed.)
Many can say their Catechism, and are confirmed at seven
years old; shall it be then in the power of the curate to
admit them also to the Communion? Non credo :-but this
shews that they should not be confirmed so young as they
use to be, but when they are of perfect age, and ready to be ©
admitted to the Holy Communion, which is between fourteen
and sixteen years of age.

Such as can say in their mother tongue the articles of the
Creed, the Lord’s Prayer, and the Ten Commandments ; and —
can also answer the questions, &c.| This was much faulted
by Bucer’, who would have none admitted to confirmation
upon a bare recital of the words in the Catechism, till their —
manners of life, and sense and fruits also of religion, had
been manifested to the Church ; making herein no difference —
between the old competentes and the catechumeni, who had as
yet no baptism at all, and children that were already bap-
tized: yet his censure prevailed so far with the next reform-
ers of the book, that they altered divers passages in this —
order of confirmation’: as by adding, “ when children come

x [Bucer, ibid, cap. 18. § 3. p.
486. |

y {See Bucer’s words below, p. 491,
note τι, ibid., pp. 482, 483. |

2 (This is a mistake. No alterations
were made in these points. Cosin was
misled by Alesius’ translation, which
renders the second paragraph in the
introduction to Confirmation (‘ first, be-
cause that when children come to the

years of discretion, and have learned
what their godfathers and godmothers
promised for them in baptism, they
may then themselves, with their own
mouth, and with their own consent, —
openly before the Church ratify and
confirm the same”) thus: Primo ut pueri
propriam fidem confiteantur, et se ratam
habere testentur confessionem, quam.

patrini eorum nomine fecerunt in bape —

ON, THE OFFICE OF CONFIRMATION. 489

to years of discretion,” which words were not in before; and
by leaving out that “godfathers and godmothers may be
‘released of their promise which they made for them in
baptism,” (as the words were 2 Edw. VI.) and that “ they
‘shall promise, that when they come to age they shall en-
deavour,” &c.

Confirmation should be ministered to them that were of per-
fect age.| “Of perfect age,” added as before, for Bucer’s
exception *.

The usage of the Church in times past.| Τὰ the second of
King Edward, is Primitive Ecclesia, at least so expressed in
the Latin copy.

Then shall he be brought to the bishop, by one who shall
be godfather.| The former godfathers and godmothers
being released, as it was ordered before in the Rubr.
2 Edw. VI.>

Then shall the bishop lay his hand upon every child severally,
saying, Defend, O Lord, &c.| Bucer had said, Cens. cap. 17°,
Oratio quidem recte fit super pueros qualibet etate, et quic-
quid habent fidei, dum se patiuntur doceri evangelium Christi.
And this seems to be rather a prayer that may be said by
any minister, than a confirmation that was reserved only to
the bishop: for in the second year of King Edward this was
the form*:—Sishop. “ Sign them, O Lord, with the sign of
the holy cross, that they may be Thine for ever: confirm and
strengthen them with the unction of Thy Holy Spirit, that
they may inherit Thine eternal kingdom.” Resp. “ Amen.”
Bishop. “Ν. I sign thee with the sign of the holy cross, and
lay hands upon thee, and confirm thee, in the name of the
Father, and of the Son, and of the Holy Ghost.” Resp.
Amen.”

tismo, et ut patrini exonerentur illa
sponsione, facta pro infantibus ecclesiz.
—Ordin. Minist. in Anglia, ap. Buceri
Script. Angl., p. 439.]

ἃ (Not so; the English is the same
in both books of Edward. }

> { For the cause of this mistake see
above, note z. |

© [ Bucer, ubi supra, p. 483. Bucer
seems to mean, Prayer is rightly made,
&c. |

4 (The words in the original are,

ss Minister. Sign them (O Lord) and

mark them to be Thine for ever, by the
virtue of Thy holy cross and passion.
Confirm and strengthen them with the
inward unction of Thy Holy Ghost
mercifully unto everlasting life. Amen.

ΚΕ Ἤδη the bishop shall cross them
in the forehead, and Jay his hand upon
their head, saying,

ἜΝ. I sign thee with the sign of the
cross, and lay my hard upon thee, in
the name of the Father, and of the Son,
and of the Holy Ghost. Amen.’’]

THIRD
SERIES.

Tuirp

SERIES.

490 NOTES ON THE BOOK OF COMMON PRAYER.

All this was changed into a prayer, and imposition of
hands.

The bishop shall confirm, &c.] It seems that before the
time of Arius a priest might have confirmed, but after his
heresy it was reserved to the bishop, for the better preser-
vation of the Catholic faith and religion, whereof the Church
would have a due account first rendered to the bishop. Lid.
Pontif. in Sylvestro’, et Conc. Rom. sub eod. vid. Conc. Araus.
anno 441. can. 1%, where the Church of France admits a
priest to confirm in the absence of the bishop: and post ann.
700. Bede in Psal. xxvi.", writes, that confirmation (which is
the same thing with chrism at baptism) propter arrogantiam —
tamen non concessa est singulis sacerdotibus, sicut et multa
alia,

Aitate Cypriani, ep. 73‘. Prepositis Ecclesie oblati sunt
baptizati, ut per eorum orationem et manus impositionem,
Spiritum Sanctum consequerentur ; eundemque morem in suis —
prepositis, annis post Cypriant Martyrium 150 Eeclesiam—
servasse scripsit Augustinus (de Trin. lib. xv. cap. 26*.) EHrant
secundum canonem ab episcopo consignandi quotquot diebus
solennibus sacro lavacro tingebantur, ac si quis fidelis, non
diaconus, in infirmiiatis necessitate, aut diaconus regen; ple- —
bem, sine episcopo vel presbytero, aliquos baptizaverat, epi- —
scopus eos per manus impositionem perficere debebat. Conc. —

Elib., c. 38}, et 77™.

ὁ (Sylvester... constituit... chrisma
ab episcopo confici; et privilegium epi-
scopis dedit, ut baptizatum consigna-
rent propter hzreticam suasionem.—
Anastasius Bibl. de Vitis Pont. Rom.,
tom. i. p. 29.]

f [Constituit enim clara voce Sil-
vester episcopus urbis Romz ut nemo
presbyter chrisma conficeret, dicens,
quoniam Christus a chrismate vocatur.
—Concil. Roman. 2. cap. 5. Concil.,
tom. i. col. 1550, D.}

£ [Hereticos in mortis discrimine
positos, si catholici esse desiderant, si
desit episcopus, a presbyteris cum
chrismate et benedictione consignari
placuit.—Concil. Arausicanum L., ann.
441. can. i. ibid., tom. iv. col. 701. ]

h [Sciendum qutem, quod illa unctio,
quz per manuum impositionem ab epi-
scopis, quasi alia a duabus predictis, et
vulgo confirmatio dicitur, eadem est
cum secunda; propter arrogantiam ta-

men non concessa est singulis sacer-_
dotibus, sicut et multa alia.—Bede
Comm. in Psalm. xxvi. Op, tom. vil.
col. 435.)
i [Quod nunc quoque apud nos ge-
ritur, ut qui in ecclesia baptizantur,
prepositis Ecclesie offerantur, et per
nostram orationem et manus impo- —
sitionem Spiritum Sanctum conse-
quantur, et signaculo Dominico con~ —
summentur.—S. Cypr. Ep. 73. ad Ju-—
bianum, Op. Epist. p. 202. The whole |
paragraph is from Blondel, ubi supr.,
pp. 209, 210. }
k [Neque enim aliquis discipulorum —
ejus (Christi) dedit Spiritam Sanctum. —
Orabant quippe ut veniret in eos qui- —
bus manum imponebant, non ipsi eum
dabant. Quem morem in suis prepo-
sitis etiam nunc servat ecclesia.—S,
Aug. de Trinit., lib. xv. cap. 26. ὃ 46. "
Op. tom. viii. col. 999, A. ] d
! [Peregre navigantes aut si Ec-

ON THE CATECHISM. 491

THE CATECHISM.

Catechism.| Bucer® found fault with the shortness of it,
and therefore Archbishop Cranmer set forth a larger cate-
chism, and would have all curates to use 105, but it was never
received by any public authority into the Church; nor his,
nor Nowel’s?, which was afterwards set forth in Queen Eliza-
beth’s time, and became the pattern of many private cate-
chisms, which by their variety and novelty of doctrine have
done much hurt.

In the conference at Hampton Court, great complaint was
‘made by the ministers there‘, that this public short catechism
was defective in the point of the sacraments: whereupon it
was ordered, that the bishops should make an addition,
and so they did; which by King James’ authority only was
annexed to the former catechism, which ended after the
answer following the Lord’s Prayer. The addition was first
penned by Bishop Overall, (then dean of Paul’s) and allowed
by the bishops.

The curate shall diligently upon Sundays and holydays, δα.
instruct, &c.| It is not said here that he shall do it upon
every Sunday, and every holyday ; and therefore the words are
to be understood, as often as need requires, according to the
largeness or number of children in his parish. In the second
of King Edward he was limited to do it once in six weeks,
at least"; against which words (as being too large a time, and
the ministers in Germany doing it otherwhiles three times
in a week) Bucer’ took exception; whereupon it was thus

clesia in proximo non fuerit, posse fide-
lem, qui lavacrum’ suum integrum
habet, nec sit bigamus, baptizare in
necessitate infirmitatis positum cate-
chumenum, ita ut si supervixerit ad
Episcopum eum perducat, ut per manus
impositionem proficere possit.—Concil,
Eliberitan. (A.D. 305,) cap. 38. Con-
cilia, tom. i. col. 996, D.]

m [Si quis diaconus regens plebem,
sine episcopo, vel presbytero aliquos
baptizaverit, episcopus eos per bene-
dictionem perficere debebit.—1bid., cap.
77. col. 1001, Β.]

5 [Bucer said: Nec ea paucula tan-
tum verba tradenda et exigenda sunt
pro toto Christi catechismo, que in
libro sunt prescripta: sed debent cate-

chumeni in classes distribui, omniaque
Christi mysteria creditu necessaria,
eaque ratione, diligentia atque copia
explicari et elucidari, &c.— Bucer, ibid.,
cap. 18. § 2. pp. 485, 486. ]

ο [See above, p. 469. note a.]

Ρ [Catechismus: sive prima insti-
tutio disciplinaque pietatis Christiane,
Latine explicata; Lond. 1570.]

4 [See Barlow’s Summe and Sub-
stance, in Cardwell’s History of Con-
ferences, p. 187. ]

τ [The rubric in the first book of
Edw. was ‘once in six weeks at the
least ;”? in the second, ‘‘ upon Sundays
and holydays.” }

® [Bucer, ibid., p. 442.]

TuIRD

SERIES.

Tuirp

SeRIES.

492 NOTES ON THE BOOK OF COMMON PRAYER.

indefinite, though he urged to have it singulis festis.

THE SOLEMNIZING OF HOLY MATRIMONY.

First the banns must be asked.] Bucer likes this order
very well, calling it Preceptum salutare‘, and would have no
dispensation granted to any. To this he wishes that another
precept had been added, Ut matrimonium non nisi in clara
die, et frequenti ecclesia consecrare liceat. To that a third,
Ne rata habeantur eorum conjugia, qui ea contraxerint, abs-
que eorum consilio et voluntate in quorum sunt potestate abs-—
que piis et gravibus arbitris; quo mulla avertentur slupra
ad que puelle pauperes et alie mulieres nonnunquam falsa
conjugii promissione pelliciuntur, In the first he was not
heard, for dispensations are still granted: for the second
there was a law of the Church before, {7 inter horas 8 et 12
ante meridiem in ecclesia celebrentur matrimonia. And so it
is, or should be still observed. - For the third it is not yet
made a law: but they that grant dispensations use to take a
bond for that purpose, if either party be under age. ’

The persons to be married shall come into the body of the
church.] 2 Edw. VI." In medio ecclesie ante chorum.

The causes for which matrimony was ordained. One was
the procreation of children, &c. Another to avoid fornication.
The third for mutual society, help, and comfort in prosperity
and adversity.| This last Bucer*® would have had put first,
as being the chiefest and most general cause for which mar-—
riage was ordained, even in paradise, Fuciamus in adjutorium ;
but they thought it better to let it stand as it was; for society
and help may be had without marriage, though that be also.
one end of marrying; but procreation of children cannot be
lawfully had without it.

If any man can shew any just cause, Sc. If either of them
do know any impediment.| These words referred to the com-
mon known impediments: but because some of them were
taken off by law, and for that there was no new law made

* [See Bucer, ibid., cap. xix. p. English original is “the body of the
456. ] Church.” }
* (i.e. in Alesius’ translation ; the x {Bucer, ibid., cap. xx. p. 488.]

ON THE SOLEMNIZATION OF HOLY MATRIMONY. 493

concerning the degrees of consanguinity and affinity, (which
Bucer urged very earnestly ’,) therefore Archbishop Parker set
forth a table to that purpose’; for before his time there was
no rule but what the canon law prescribed, with reference
to the law of God, which was made a statute law here in
ithe time of King Henry VIII.

Who giveth this woman to be married to this man?] Mos
Wlaudabilis, quo declaratur, ea tantum matrimonia celebranda
esse in Ecclesia, que contracta sunt eorum consensu, in quorum
potestate et fide sunt, qui contrahunt. Bue. ibid., cap. 20°.

And the man shall give unto the woman a ring, (2 Edw. VI.
and other gifts of gold and silver¢,) laying the same upon the
book.| Admodum commodus ritus, si modo, quid ista omnia
significent, populo subinde explicetur. Ut, quod annulus et
cetera dona, quibus sponsus sponsam ornare vult, prius in li-
brum sacrorum deponuntur, et a ministro rursus sponso tra-
duntur, tribuenda ab eo sponse, significare, oportere nos nostra
omnia, priusquam illis utamur, offerre Deo, cujus sunt, et con-
secrare, et illa tanquam ex Ipsius manu accipere, ad Illius glo-
riam usurpanda*. And some marvel it is that those words,
*‘and other gifts of gold and silver,” should be taken out of
the book in the fifth of King Edward, whenas Bucer liked
them so well: but it is a general custom still to observe this
order in the north part of the kingdom.

With this ring I thee wed, &c. (and in the second of King
Edward, before the words®, ‘‘ with all my worldly goods,” &ce.
was added, “this gold and silver I thee give,”’) which of
likelihood was afterwards left out because some men had
none to give.

And put it on the fourth finger of the woman’s left hand. |
In which finger they say is a vein that comes from the heart,
and which foldeth itself with the other veins there; wnde
significetur cor sponse semper debere sponso esse devinctum
vinculo amoris perpetuo, ut annulli nullus finis est. Bue., ib.!

y (Id. ibid., p. 487. ] silver.’? |

z [See Wilkins’ Concilia, A.D. 1563, 4 [This is cited from Bucer, ibid. ]
tom. iv. p. 245. | © [These words were omitted, as was

5. [See above, p. 439, note z. ] that clause in the rubric preceding, in

b [ Bucer, ibid., p. 488. ] King Edward’s second book. ]

© [The words are, “a ring, and f [Bucer, ibid., p. 489. |
other gifts of spousage, as gold and ;

THIRD

SERIES.

Τρ

SERIES,

491 NOTES ON THE BOOK OF COMMON PRAYER.

In the name of the Father, and of the Son, and of the Hol
Ghost.] Therefore are these words added as a conclusion to
all that was done or said before, μέ cogitent nihil inter ipsos,
vel natum fore, vel revera bonum et salutare, nisi ex singulart
Javore et benignitate Dei. Ibid.8 q

That as Isaac and Rebecca (in the second of King Edward
was added, “after other gifts given and received by one’
another,”) lived together". q

And have declared the same by giving and receiving a ring.)
In the second of King Edward was added, “and of gold and
silver },” .

Going to the Lord’s table, §c.] In the second of King Ed- ©
ward it was, “ Going into the choir and singing*.”

The Psalm ended, the man and the woman kneeling afore the
Lord’s table.] It was (2 Edw.) “The bridegroom and the
bride (in the meanwhile) kneeling before the altar!.”

And as Thou didst send Thy blessing upon Abraham and
Sarah.| (2 Edw.) “ didst send Thy holy angel Raphael to
Tobias and Sarah the daughter of Raguel™,”

This prayer next following shall be omitted, &c. When the
woman is past child-birth.] This rubric was added in the
fifth of Edward, for there was none such before".

4nd bless you.| Here, in the second of Edward, the priest |
made over them the sign of the cross. ᾿

The new-married persons, the same day of their marriage,
must receive the Holy Communion.| And this, (says Bucer®,)
is a godly ordinance. Nam non nisi in Christo Domino debent
Christianit inter se matrimonio jungi, ideo una quoque de
Christo participent. Ibid.

THE ORDER FOR THE VISITATION OF THE SICK.

When he cometh he shall say, kneeling down, Remember not,

& (Id. ibid. ] rum, ministris aut clericis canentibus
h |The words were, “after bracelets Psalmum.”—Ibid., p. 444. ]
and jewels of gold given of the one to 1 (That is the Latin translation
the other, for tokens of their matri- only. ]
mony.” j m {Thy angel”? are the words of
i [The words in Edward’s first book _ the original. ]
were “giving and receiving gold and " [This is not correct: the rubric
silver,” without mention of the ring. ] was in the first book, but omitted by —
* [shall go... and sball say or the translator. ] q
sing this Psalm:’ the Latin trans- 9 [ Bucer,.ibid., p. 489. ]

lation was only ‘“ingrediantur in cho-

ΟΝ THE ORDER FOR THE VISITATION OF THE SICK. 495

Lord, &c.} In the second of King Edward it was, “ He shall
say the 143rd Psalm, ‘Hear my prayer, O Lord,’ &. And
after this the Antiphone, ‘ Remember not,’ ” &c. Ibid.

ff the person visited be very sick, then the curate may end
his exhortation here.| This rubric was added in the fifth
of King Edwardr; for before it needed not, because they
always sent for the priest in due time, before the person was
so very sick,

But men must be often admonished, (2 Edw.) rich and
great men must be often admonished in sermons, to make
their wills, &c.

These words before rehearsed, &c.| A rubric added in
5 Edward‘.

The minister may not forget to move, &c.| Stimiliter ut
supra.

Adding this, “O Saviour.’| 2 Edw. “this anthem.” Then
in the second of King Edward followed Extreme Unction’,
against which Bucer urged many arguments, and earnestly
desired to have omitted, as afterwards it was, 5 Edw.’

Yet some order was taken about the omission of it before ;
‘for in the form 2 Edw. at the end of it (apud Buc. Script.
Angl.) there is this rubric, Si videtur commodum dicatur
Psal. 13. Usque quo Domine, &c. pro usitata ante hec tem-
pora unctione’, But for all the rest of the order appointed
in the Visitation of the Sick, Bucer saith, that it is made ad
divinarum Scripturarum regulam convenientissime,

If we anoint not now with the oil, it is because we doubt
whether it be lawful to continue that extraordinary and
miraculous custom, that was well used in St. James’s time.
And herein we do no more than Decentius the bishop of
Eugubium did, Anno Dom. 416, Mar. 19, who professes so
much ignorance in that matter, that he wrote to Innocent
the First (then pope of Rome) to be resolved whether it

P [The rubric is the same in the
first book, but omitted in the transla-
tion. |

4 [The mode of expression only
was altered, but the rubric had been
omitted by the translator. }

* [The rubric was, ‘If the sick per-
son desire to be anointed, then shall
the priest anoint him upon the fore-

head or breast only, making the sign
of the cross, saying,’ &c. This was
omitted in the next book.]}

5. [ Bucer, ibid. ]

Ὁ (These words are inserted by the
Latin translator, the Psalm follows the
prayer at the unction, without any
rubrie. j

ἃ [Bucer, ibid. }

THIRD

SeRIES.

Turrp
Series.

496 NOTES ON THE BOOK OF COMMON PRAYER.

were lawful for a bishop to anoint the sick or no. Zp, 1
ο. 3, ab Isidoro de Off, lib. ii. ο. 26, descript.*

THE COMMUNION OF THE SICK.

Qe

Exvhort their parishioners to the receiving in the church of
the Holy Communion of the Body and Blood of our Lord.
2 Edw.’, That they shali often communicate of the Sacra-
ment of the altar.”

And having a convenient place, &c., where the curate may
reverently minister, Sc., with all things necessary, δ᾽0., he shal
there minister the Holy Communion.] But in the second of ©
King Edward’, the rubric (instead thereof) was this: ‘ And
if the Communion be celebrated that day in the church,
then shall the priest reserve so much of the Sacrament as 4
shall serve for the sick person, together with others in his’
company ; and first he shall communicate those that go with
him, and were present at the Sacrament in the church*;
aud after them he shall communicate to the person that is
sick. But first shall the general confession be made, with
the absolution and the collect, as in the order of Communion |
is appointed. Yet if the sick person shall desire the Com-
munion upon any other day, when it was not celebrated in
the church, then the priest, having a convenient place, &ce.,
ut supra, shall celebrate the same after this manner: Ps. 117,
“Ὁ praise the Lord all ye, &. Lord have mercy, &c. Christ
have, &c. Let us pray. Almighty, everlasting God, &c.
And after the Gospel, John v. ‘ Priest. The Lord be with
you. Answ. And with thy spirit. Priest. Lift up your
hearts,’ &c. usque ad finem.”

But if any man, either by reason of extremity of sickness,
or for lack of warning, &c. In 2 Edw. this was the rubric”:

* [Dicit enim (Innocent. ad Decen-
tium) non ab alio quam ab Episcopo
fieri licere: nam presbyteri, licet sint
sacerdotes, pentificatus tamen apicem
non habent. Hoe autem solis pontifi-
cibus deberi, ut vel consignent, vel
Paracletum Spiritum tradant, &c.—
Isidor. de Off. Eceles., lib. ii. cap. 26.
ap. Hittorp. de Div. Off, col. 31. ]

Υ [The book of 2 Edw. is the same as
the later ones; Cosin’s observation is

made from the translation. ]

2 (The rubrics here given are trans-
lated by Cosin from the Latin, but
they do not materially differ. ]

* [ He shall minister the same first
to those that are appointed to com--
municate with the sick, (if there be
any,)’’ &c. |

Ὁ [The rubric of 2 Edw. was the
same as afterwards; what Cosin gives
is from the Latin, being Ales’ infer-

ON THE OFFICE FOR THE COMMUNION OF THE SICK. 497

‘But if the sick person be in extremity, and shall desire
che Sacrament, either at the evening, or in the night-time,
the curate shall say to him that his faith and desire of the
Sacrament is accepted for the receiving of it.”

When the sick person, §c. In the time of plague, Sc.]
[hese two rubrics, as being casus omissi before, were added
n the fifth of King Edward’. But in the second there was
shis addition, which in the fifth was omitted¢: “The private
Communion being ended, the anthem shall be repeated,
‘Remember not, O Lord, our iniquities, &c. Lord, &e.
Jur Father,’ &c. Let us pray, “Ὁ Lord look down,’ &c.
ith the first part of the Exhortation, and the Psalm, ‘In
Thee, O Lord,’” &c.

And of all this order (even as it was in the second year
of King Edward) Bucer gave his censure*, “That it was
altogether agreeable to the word of God.”

THE ORDER FOR THE BURIAL OF THE DEAD.

Bishop Andrewes calls it “ Our office of the dead.”

And so go (“either into the church or”) added 5 Edward.
In the midst of life we be in death.| Here (2 Edw.) fol-
lowed, “‘When the priest casteth earth upon the body®,”
(from whence we observe the custom still, though in our
book another standing by is appointed to do it,) “he saith,
‘I commend thy soul to Almighty God, and thy body to
the grave; earth to earth,” &c. In the meanwhile the
anthem was sung, “I heard,’ ὅς. And then, “Let us
pray. We commend into Thy merciful hands, O Lord,
the soul of this our brother WV. departed; and we commit
is body to the ground, beseeching Thee to grant us grace,
that we may live in Thy fear, and abide in Thy love; that
hen the Day of Judgment shall come, which Thou hast

ence from a previous rubric, that “the
curate shall come and visit the sick

rubric explaining this, and by mistake
substituted ‘ Finita privata commu-

before noon.”’ |

© {The second only was added. ]

4 [The difference between the books
is, that that of the 2 Edw. set down the
service to be said when the sick was
visited and communicated at the same
time, which was afterwards expressed
in a rubric. The Latin omitted the

COSIN.

nione, repetatur antiphona,”’ &c.]

¢ {That is, excepting the unction.—
Bucer, ibid., p. 489. ]

f [This statement is a mistake, owing
to Cosin using the Latin translation. }

& [See above, p. 168, note 6. The
whole of these extracts are verbally
different from the original. |

Kk

THIRD

SERIES.

Tuirp

Series

498 NOTES ON THE BOOK OF COMMON PRAYER.

committed to Thy well-beloved Son, as well this our brother
as we all may be found acceptable in Thy sight,” &c. Then
followed this thanksgiving: “We yield Thee thanks, O Al-
mighty God, for this Thy servant, whom Thou hast delivered —
from the misery of this life, the body of sin and temptation, —
And as we believe that Thou hast placed his soul, which he —
commended into Thy hands, in a place of rest, light, and |
gladness; so we beseech Thee that his soul, together with
the souls of all Thine elect departed out of this life, may
with us and with them have the full fruition of Thy pro-
mises, and be made perfect, by the glorious resurrection
of Thy Son Jesus Christ our Lord.” Then the suffrages to |
be said before or after the burial. Ps. cxvi.: “I am well
pleased,” &c. Ps. exxxix.: “ὁ Lord, Thou haa searched
me,” &c. All which, from the anthem, “I heard a voice,”
&c., was omitted or altered (because Bucer® found fault with
Prayer for the Dead) in the fifth of King Edward.

After the Lessons, and the Pater noster, (2 Edw.) followed
these verses and answers: “ Priest. Enter not into judgment
with Thy servant. Answ. For in Thy sight shall no man
living be justified. Priest. From the gates of hell. Answ.
Deliver their souls. Priest. I believe to see the goodness of.
the Lord. Answ. In the land of the living. Priest. O Lord,
hear our prayer. Answ. And let our cry come unto Thee.
Let us pray. O Lord, with whom do live the spirits of the
dead, and with whom the souls of them that be elected,
after they be delivered from the burden of the flesh, be in |
joy and felicity; grant unto this thy servant, that the sins
which he committed in this world may not be imputed unto
him; but that he, having overcome the gates of death and
eternal darkness, may for ever dwell with Abraham, Isaac,
and Jacob, in the region of light, where there is no sorrow
or grief; and when the fearful Day of Judgment shall come,
make him to rise again with the just and elect, and to re-
ceive his body again to glory and immortality; that being
placed among the chosen at the right hand of Thy Son our
Lord Jesus Christ, he may with them hear the most sweet
voice of, Come ye blessed of My Father,” &c. For which

h [See Bucer, p. 490, and pp. 467, sqq. ]

ON THE OFFICE FOR THE BURIAL OF THE DEAD. 499

Bucer would that the prayer at the Communion should be
usedi, :

Then the Communion followed, where the introit was
Ps. 42: “As the hart desireth the water-brooks,” &c. The
Collect: “Ὁ merciful God,” &c. (the same with our last.)
The Epistle, 1 Thess. iv.: “I would not have you,” &c. The
Gospel, John vi.: “Jesus said,” &c. “All that the Father,” &e.
All which was omitted or altered, 5 Edw., for the reasons
next before specified, and for Calvin’s letters to the Pro-
tector, Cranmer, and Cheke*.

The spirits of them that depart in the Lord.| Before it
was only ‘“‘the spirits of the dead.” For those that depart not
in the Lord, (says Bucer',) i. 6. in the Communion of the
Church, (as they that are excommunicated or unchristened,)
are not to be buried by the priest, in this public form.

OF THE CHURCHING OF WOMEN,

If she be an unmarried woman, the form of thanksgiving
shall not be said for her; except she hath either before her
child-birth done her penance for her fault, or shall then do
it at her coming to be churched, by appointment of the
ordinary ; Archbishop Grindal’s Art. for Cant. Proy., 1576™.
It is to be done immediately before the Communion-service,
Bp. of Norwich, Art. 1536". If there be a Communion, she
is to receive it.

The churching.| In the second of King Edward the title
was, “ Purification or Churching of women after child-
birth®.”’

The woman shall kneel down in a convenient piace.| In the
second of King Edward the rubric was?, “The woman shall

to the communion-table before the se-

i [That is, our second prayer, “ The
Collect’’ appointed in the first book of
Edward to be used at the Communion,
—lIbid., p. 490. ]

Κ᾿ [For these letters, see above, p. 436,
notes 0, p. |

1 [Bucer, ubi supra. ]

m [Articles, &c., within the pro-
vince of Canterbury, 1576, Art. 22.
Grindal’s Remains, p. 164. }

[That the churching of women
begin as soon as the minister comes up

cond service. Particular orders &c. for
the diocese of Norwich, given by Mat-
thew [Wren], Bishop, A.D. 1636.—
Wilkins’s Concilia, vol. iv. p. 526. ]

ο [The title was simply, ‘‘ The Order
for the Purification of women ;’’ in the
Latin ‘‘ Purificatio Puerperarum,’’ }

P [The women shall kneel ‘‘in some
convenient place nigh unto the quire
door.” ]

K ke?

THIRD

SERIES.

THIRD

SERIEs.

500 NOTES ON THE BOOK OF COMMON PRAYER,

kneel down before the entrance into the choir, and the
priest standing by her,” ἕο.

The woman that cometh to give her thanks must δ! ὦ
the accustomed offerings, &c.4 In the second of King Ed-
ward this rubric was, “The woman shall offer the chrism,
which was put upon the child at his baptism, according as
has been accustomed.” Against which Bucer excepted’, and
therefore was it altered, 5 Edw., though to this day they
generally observe that custom in the north parts of this”
kingdom.

THE COMMINATION.

The Commination to be used divers times in the year.| Inthe
second of Edward, “upon Ash-Wednesday® ;” whereunto the
words following have reference “at the beginning of Lent.”
Bucer, Salutaris ceremonia, sed non video, cur debeat exhiberi
solum uno die, et non sepius saltem quater in anno‘. Here-
upon was the rubric altered; and the bishops in their Arti-
cles of Visitation appointed to have it used four several
times in the year. So ready were they to observe Bucer’s
directions in almost everything that he said.

To be used divers times, &c.| Which times were appointed
by the archbishop of Canterbury, in the visitation of his
province, 1576, to be three times in the year", viz. upon one
of the three Sundays next before Easter, one of the two
Sundays next before Pentecost, and one of the two Sundays
next before Christmas, Art. 3.

In the primitive Church there was a godly discipline, &c.]
Cypriani etate i.e. anno 250 et seqg.; ad exomologesin venie-
bant et per manus impositionem episcopi et cleri jus com-
municationis accipiebant peccatores ; nec in minoribus delictis,
multo magis in gravissimis post ponitentiam et exomologesin
ullus ad communicationem venire poterat, nisi prius ili ab

a [“ The woman that is purified must
offer her chrism, and other accustomed
offerings.”’

τ [ Bucer, ibid., p. 490. ]

* [The title or beginning of the ru-
bric in the first book was “The first
day of Lent, commonly called Ash-
Wednesday ;” in the second “ἃ Com-
mination against Sinners, with certain

prayers to be used divers times in the
year.” ]

' [Bucer, ibid., p. 491.]

u {i That, is, ‘over and besides the
accustomed reading thereof upon the
first day of Lent.” Articles to be en-
quired of within the province of Can-
terbury, 1576. Art. 3. Grindal’s Re-
mains, p. 158. ]

ON THE COMMINATION SERVICE. 501

episcopo et clero manus fuisset imposita. S. Cypr., Ep. 10, 11,
12*; viz. Soz., lib. vii. cap. 10.

Instead whereof, until the said discipline may be restored. ἢ
Publicas peccatorum exomologeses nostra patrumque etate
desiisse nemini mirum fuerit, qui Cabilone A. 813%, congregatos
patres decrevisse memoria recoluerit, penitentiam agere, juxta
antiquam canonum constitutionem (jam tum) in plerisque ab
usu recessisse, &c. cap. 25.

Notorious sinners were put to open penance.| It was an
ancient order of the Church, that if any had openly offended
he should come openly to make an amends, and satisfy them
whom he had offended. There he fell down upon his knees,
confessed his fault, and wept and lamented for it; prayed
the Church that they would forgive him, and that they would
pray unto God to be merciful to him. Then the people fell
down before God for him, their hearts melted, their eyes
gushed out mto tears, they held up their hands, prayed
together for him, and gave thanks to God, that their brother
which had been lost was found again. And this was satis-
faction made to the Church; and to God it was acceptable.
But this was never done but when the crime was notorious,
and the Church had taken offence at any man’s doings that
were openly evil, and declared by the judge to be notorious

and scandalous.

* [Hic contra Evangelii legem....
ante actam pcenitentiam, ante exomolo-
gesin gravissimi et extremi delicti fac-
tam, ante manum ab episcopo et clero
in peenitentiam impositam, offerre pro
illis et Eucharistiam dare, id est sanc-
tam Domini corpus profanare audeant.
—S. Cypr. Ep. 15. ad Martyres et Con-
fessores, (Ed. Pam. 11.) Op. Epist.
p. 34.

Nam cum in minoribus peccatis
agant peccatores pcenitentiam justo
tempore, et secundum discipline or-
dinem ad exomologesin veniant, et per

“manus impositionem episcopi et cleri,
jus communicationis accipiant: nune

. ad communicationem admittuntur

et offertur nomen eorum, et nondum

peenitentia, nondum exomologesi facta,

nondum manu eis ab episcopo et clero

imposita, Eucharistia illis datur.—

Idem, Ep. 16. ad Clerum, (Ed. Pam.

10.) Op. Epist. p. 37.

Nam cum in minoribus delictis, que
non in Dominum committuntur, peeni-
tentia agatur justo tempore, et exomo-
logesis fiat, inspecta vita ejus qui agit
peenitentiam, nec ad communicationem
venire quis possit, nisi prius illi ab epi-
scopo et clero manus fuerit imposita,
quanto magis in his gravissimis et ex-
tremis delictis caute omnia et moderate
secundum disciplinam Domini observar
oportet.—Idem, Ep. 17. ad Plebem,
(Ed. Pam. 12.) Op. Epist. p. 39.]

y (This reference does not appear to
be correct. |

z [Poenitentiam agere juxta anti-
quam canonum. institutionem in ple-
risque locis ab usu recessit, et neque
reconciliandi, antiqui moris ordo ser-
vatur, &c.—Cone. Cabilonens. II. can.
25. tom. ix. c. 364. ]

THIRD
SERIES.

APPENDIX, No. I.

PARTICULARS TO BE CONSIDERED, EXPLAINED,
AND CORRECTED,

IN THE BOOK OF COMMON PRAYER».

1. Tux Proclamation? lately added to the book after the |
conference at Hampton Court, is no legal part thereof, and |
were better omitted; for the Act of Parliament prefixed to —
the book forbids any addition thereunto.

2. In the order betwixt the Preface and the treatise of ©
Ceremonies, it is allowed to all men to say the morning and ~
evening service privately in any language (besides the Eng-

lish) which they understand.

Here an explanation is want-

ing, whether this word “ privately”? may not be extended to
colleges in either of the universities, and some other places
(as Westminster, Eton, and Winchester schools‘) for whose
use Queen Elizabeth, in the second year of her reign, caused

* [These observations, contained in
several leaves, are bound up at the end
of the interleaved Book of Common
Prayer of 1619, in which the first series
of notes is written, but the handwriting
is of a later hand than the notes them-
selves. ‘hey were printed by Nichols
at the end of the additional notes, p. 67,
with the following notice: —‘‘ Whether
or no these following observations were
drawn up by Dr. Cosins before the
restoration of King Charles, or after-
wards upon the last review of the C. P.,
I cannot say; but this is plain, that
those reviewers had very great regard
to these remarks, they having altered
most things according as was therein
desired. And it is probable, that they
were laid before the board, Bishop Co-
sins being one of the principal com-
missioners.’’

The handwriting, however, is of a
much earlier period of Cosin’s life, and

the observation No. 30, shews that they
were made in the reign of Charles L.,
as does their tone throughout. It
appears, however, from additions in a
later hand, that Cosin retained and im-
proved this paper, and it is by no means
improbable that he made use of it in
1661. Most of the alterations set down
here as required were suggested by Co-
sin in his proposed changes of the
Prayer-Book, (see the end of the Pre-
face to this volume,) and almost all
were adopted. The observations refer to
the Prayer- Books as commonly printed
with many typographical errors in the
reign of CharlesI. The marginal notes
indicating the alterations made in 1662
are Dr. Nichols’, here reprinted. |

b [See above, p. 184.]

© [Cosin suggested, and the bishops
submitted, an alteration to this effect in
1661, but it was not accepted. ]

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED. 503

16 Common Prayer-book to be set forth in Latin, as being
1e most proper language for them.

3. In the same order every curate is enjoined to say “the
1orning and evening prayer daily in the church, unless he
e otherwise reasonably letted.’ Which requires an expla-
ation® (against them that account themselves reasonably
Πυθα by any common and ordinary affairs of their own)
yhether anything but sickness or necessary absence abroad
all be sufficient to excuse them from this duty.
4. In the order how the rest of the Holy Scripture, besides These
he Psalter, is appointed to be read, it is said, (“ That the Old δα ὍΣ
testament shall be read through every year once, except®,”’ “the most
cc., which in King Edward’s first service-book was accord- ΔῊ ΘΝ
ogly done; but afterwards, since the lessons were interposed read.”
or Sundays and holydays, this order-cannot be. observed,
und therefore ought to be amended.)

“That whensoever any proper lessons are appointed for
he Sundays or for any feast-day, then shall the lessons ap-
pointed in the kalendar for the day of the month be omitted.”
ut here is no provision made for the feast-days that fall
upon a Sunday, whether the lessons appointed for the Sun-
lay or that feast-day shall be taken. For want of which
orovision, in some places they read one lesson, and in other
some another, according to the curate’s choice, which breeds
diversity in the service, and is against the uniformity in-
tended in it by the Act of Parliament, and the prefaces
efore named.

5. In the same order there wants the like provision for
the collect, epistle, and gospel, when a feast-day falls upon
a Sunday, which of them shall be taken.

6. In the last clause in that order‘, the first word there,
“item,” seems to contradict the former clause, which com-

4 [In this place Cosin proposed ‘let
by some urgent cause, which the bishop
of the diocese shall approve :’ these
words were struck out by the bishops,
and ‘by sickness, or some other urgent
cause,’ substituted. |

© [This passage in brackets is a mar-
ginal note, added lJater. See above,
p- 422. ]

f [The order referred to is this:

“ And wheresoever it is not expressed
how far shall be read, then shall you
read to the end of the chapter. Item.
So oft as the first chapter of St. Mat-
thew is read . .. ye shall begin with
the same at ‘The birth,’ &c.’’ Cosin
suggested the omission of ‘Item,’ in
1661, but the whole passage was
omitted. |

In the last
Review
made ‘‘Ec-
clus.,””
whereby
the mean-
ing is plain.

Set right
in the last
Review.

Now alter-
ed as it
should be.

Agreed to
in the last
Review.

Now set
right.

504 APPENDIX.—NO. I.

mandeth all chapters to be read, from the beginning to)
the ending, where it is not otherwise expressed. This item
therefore, should rather be “ excepted only, that,” &c.

7. In the lessons proper for holydays there are divers ap- |

St. John’s-day, Annunciation, St. Mark, St. Philip and Jacob, |

those lessons; and therefore this would be explained, for
better uniformity to be therein observed. |

evensong is appointed “ Deut. x. unto, And now Israel,
whereas it ought to be, “ beginning at, And now Israel,” unto
the end. For so it was ordered in the first edition of this }
book, which since that time the printer’s negligence has thus
disordered, and appointed the first part of that chapter to be
read, that hath no relation to the day, (as all the latter par
of the chapter hath,) and the lesson to end where it should

begin. 4

9. Upon the feast of the Epiphany for the first lesson at.
morning prayer is appointed Isa. xl., which is a lesson that
has no relation to the day. It should be (as it was at first
printed) Isa. lx., which altogether refers to the calling of the
Gentiles that day remembered. But this mistake also came
from the printer’s negligence by putting the x here before ],
whereas it ought to follow 108.

10. Upon Good Friday, for the first lesson at morning
prayer is appointed Gen. xxil., concerning the sacrifice of
Isaac, which is all that refers to that day, and therefore it
would be advised, whether it were not fit here to order the
end of that lesson at the 19th verse of that chapter, “ unto,
And it came to pass after these things,” &c., all which
following verses are not proper for that day.

11. Upon St. John Baptist’s-day, for the second lesson at
matins is appointed St. Matth. xiii., which is an error com-—
mitted by the printer’s negligence since the first edition οὗ,
this book, where it was St. Matthew iii., for this is proper to

& [See above, p. 19, note Ζ.}

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED. 505

‘St. John the Baptist, whereas the other refers nothing to
him at all.

(Upon St. Bartholomew’s-day the lessons appointed out of The xxvth

| Ecclesiasticus against women have been so offensive, that Se a
'}they were better to be changed for others*.) was chang-
| 12. Upon All Saints’-day, for the second lesson at morning meee
‘Vprayer is appointed Heb. xi. and xii., beginning at these Altered in
ἢ words, “Saints by faith,” which refer us to the old English ae

Bible (commonly called the Bishops’ Bible) and named in

‘the order, before, how the Psalms ought to be read. For in

‘the new translation these words are not to be found, which
‘causeth many curates to begin some at one verse, and some

ἢ αὖ another. That therefore there may be an uniformity ob-

served as well in this lesson as in some others before, (upon

the day of St. Paul’s conversion, second lesson at matins,

&c.) either the verse where to begin ought to be specified, or

the Bishops’ Bible only used, which seems here to be only

authorized for the public lessons of the Church, by the Act

of Parliament prefixed before the Book of Common Prayer.

13. The proper Psalms for morning prayer upon Whit- In the last

sunday are in some books 45 and 47, in others 47 and 68 ; Ae ees

which numbers are mistaken by the negligence of the printer, eee

for in the first edition of this book, the Psalms appointed and of Ps. Ixvii.

the true numbers are 48, 67! a a ee
14. In the ends of the ΠΤ Ἢ of August, October, and Those

November, there be three several directions to alter certain ΠΤ

lessons formerly appointed in Queen Elizabeth’s time!, which nee

seems to be against the Act of Parliament that forbiddeth :

any alteration to be made in the book. And these alterations

were only by the king’s order, A. 1604, at the instance of

Dr. Chadderton and Mr. Knewstubbs, &c., in the conference

at Hampton Court, where they took exceptions against the

reading of Tob. v., and got the king’s consent to change

it into Exod. vi. (a lesson altogether set out of order)

Ἢ: [This paragraph was added in the
margin. ]

i (See above, p. 421.]

j [In August: ‘‘ Note that the 15th
of Daniel touching the History of Su-
sanna, is to be read until these words ;
‘And King Astyages.’’’ In October:
“Note that the 6th of Exodus is to be

read the first of October at Morning
Prayer, unto these words; ‘These be
the heads,’’’ &c., the place for the
lesson of that day in the kalendar
being Jeft blank. In November, are
rules for reading parts only of certain
chapters of Ecclesiasticus. ]

But now
there is.

506 APPENDIX.—NO. I.

upon the first day of October, &c.
changed.

15. In the months throughout the whole kalendar the
printer hath set the names of Februarii, Januarii, &c., at the
14th, 15th, or 16th day of every month, among the names

But this was not legally

of the saints, without any distinction of letter, or other note ἢ

of difference from them; which hath occasioned many to ask
what those saints (Januarius, Februarius, &c.) were ; whereas
they are to be only notes of the old Roman account, and put
into a several character from the rest, as the solstices and 4
equinoctials are.

16. In those months there be some saints put down
whereof question is made whether there were ever any such
persons or no, (as St. Catharine and St. Faith,) and the Con-
ception of the Virgin Mary* is mentioned, which was first put
in by that party among the papists who believed her to be
conceived without original sin; a thing offensive to some
other party of the papists themselves, as well as to all Pro-

testants. And therefore it would be considered whether these ἢ

particulars were not better left out of the kalendar.

17. The addition of the king’s birthday, or the beginning |
of his reign, is not authorized to be put there by Act οὗ
Parliament.

18. In the order what days are to be observed for holy-
days, and no other, there is no mention made of St. Paul’s
Conversion, and St. Barnabas’-day ; which nevertheless are
numbered before among the holydays in this book, where
proper lessons are appointed for them as holydays; and the
like may be said for Good Friday and other days in the
Passion-week, all set under the title of holydays. So that —
here is some explanation wanting to reconcile these two
places of the book together’.

19. In the rubric before the morning and evening prayer™,
there is no order at what hour the service for morning or

k [In Cosin’s corrected Book, this
was struck out, but the alteration was
not adopted. }

1 [See above, pp. 19 and 435.]

m [See above, p. 66. On this point
Cosin proposed, in the alterations sub-
mitted to the bishops, in 1661, to in-

sert in the third rubric in italics, be-
fore the Morning Prayer, ‘‘ convenient —
time,... which may be between six
and ten of the clock in the morning, —
and between two and six of the clock
in the evening.’’]

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED. 507

jvening shall begin, for want whereof in most places, when
he morning is past, and when the evening is not yet come,
hose services are commonly begun; which in the morning
‘Ws cross to those words,in the third collect for grace, where
re say to God, “ Who hast safely brought us to the begin-
ing of this day, defend us in the same,” &c.
And in the same rubric, “The minister is appointed to use
uch ornaments in the church, and at all times in his minis-
rations, as were in use in the second year of King Edward
Whe Sixth, according to the Act of Parliament"”’ But what
hose ornaments of the church and of the ministers were, is
ot here specified, and they are so unknown to many, that
Wy most they are neglected. Wherefore it were requisite
hat those ornaments used in the second year of King Ed-
Ward, should be here particularly named and set forth, that
here might be no difference about them.
20. After the confession is appointed the absolution, which
ome ministers read standing and some kneeling. For uni-
ormity herein, it should be declared what posture he ought This is now
Ὁ use, and the posture of kneeling is not agreeable to 105, one
ecause it is no prayer to God, but pronouncing so many
vords to the people.
21. The words there (in the rubric) “ or remission of sins,”
rere added at the instance of the ministers? in the conference
τ Hampton Court; but it is no legal addition, for the Act of It is now
-arliament forbids it. ate
22. In the rubric before the Lord’s Prayer4, the minister is The people
ppointed to begin it, but the people are not appointed to say joao

dered to
fter him, as in cathedral churches and most places besides repeat it

hey use to do. To prevent all diversity therein, there wants eee
ere an explanation to that purpose.

23. The Gloria Patri, and the Venite exultemus, are ap-
ointed next to be said or sung; but whether by the minister
lone, or by him and the people alternatim, there is not here
br anywhere else (in the hymns and psalms following, besides
he Quicunque vult) any order given; which for an uniformity

erein ought in this place to be added.

1 [See above, pp. 42, sqq., 230, sqq., P [Ὁ βίῃ had first written it ‘ Puri-
‘38, sqq. | tans’”’ and altered it to ““ ministers.’
° [See above, p. 47. ] 4 [See above, p. 47. ]

An excep-

tion on that

day of the
month is
now made.

An order
for this is
now made.

An order
for this is
now made.

This is now
altered, the
sentences,
exhorta-
tion, &c.

508 APPENDIX.—NO. I.

24. In the rubric after the Venite exultemus, which is the
95th Psalm, the Psalms in order are appointed to be said for
every day of the month, as they are set down in a table be-
fore; where, upon the 19th day of the month, are appointed
the 95th, 96th, and 97th. If this order be strictly observed,
the 95th Psalm will be twice said over without any inter-
mission. Wherefore it were not amiss, that an exception
were here made of that Psalm for the 19th day.

25. In the same rubric the Gloria Patri, &c. is appointed
to be said at the end of every Psalm throughout the year.
There is a difference between many, whether it ought to be
said by virtue of this order at the end of every portion of the
119th Psalm, which are appointed for so many Psalms upon
the 24th, 25th, and 26th days of the month; for if it shall
not be said before the whole Psalm is ended, it will not be
said during three whole days together. ΤῸ avoid this doubt
an explanation of the rubric is here needful.

26. And it is as needful to name the Jubilate after the
Benedictus, and the Cantate Domino after the Magnificat, and
the Deus misereatur after the Nunc dimittis ; for else some
men shall be in a doubt whether they may repeat the Gloria
Patri, &c. after these Psalms or no.

27. Before the collects at Morning and Evening Prayer it
is appointed that the first collect shall be that of the day,
which is appointed at the Communion, and the Collect for
Peace to be always the second". But when a feast-day falls —
upon a Sunday, it is not said here which of the collects ἃρ-
pointed for either of those days shall be read; or whether
they may both be read one after another. Somewhat there-
fore is wanting to settle an uniformity herein.

(When the Communion-service is read, this collect is re-—
peated the second time; which were fit to be so ordered, that
at one and the same service, or assembly of the Church, it
should be said but once, at the Communion-service only.)

28. At the beginning of Evening Prayer the rubric only
is, that the priest shall say “Our Fathert,” &c. which gives
occasion to divers curates to begin this Evening Prayer with

τ [Cosin proposed to correct this, so 5. [This is a marginal note written
far as the verbal incongruity went, but much later by Bp. Cosin. ]
the bishops determined to leave it as it Ὁ [See above, p. 450. ]

was. |

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED. 509

Paternoster, and to omit what is before appointed to be said being print-
at the beginning both of Morning and likewise of Evening Paes
Prayer, daily throughout the year. That therefore the sen- the Even-
tences, the exhortation, and the confession, with the abso- ἢ oe
lution following, (which are all but preparatory to the Morn-

ing and Evening Service) be never omitted, it is requisite

that in this place some word of direction or reference were

given to the former rubric.

29. In the rubric before the Litany there is no appoint- Now it is
ment at what time of the day, or after what part of the ser- r’"¢ τὸ
vice, it ought to be said"; so that a contentious man may oly in the
take his liberty to say it after Evening Prayer, or at any time ee
of the day, upon Sundays, Wednesdays, and Fridays, &c., at
his own choice, unless an order be here added to confine
him. Nor is the place of the Church here specified, where
it shall be said; though in the rubric before the Commina-
tion it is presumed that a peculiar place is appointed for it ;
and in Queen Elizabeth’s injunctions’, that appointed place
is said to be in the midst of the choir, as in cathedral and
many other churches hath been accustomed.

(In the Litany”, where we pray for the Catholic Church, This now
the word “universally” is falsely printed; for it ought to be ™™4e
“universal,” as it is in the Latin Catholicam.)

In the petition for the clergy there is a distinction be- Now al-
tween bishops and pastors, which are all one. Inferior priests reel
were never anciently called pastors. priests, and

In the petition for the magistrates that word would be Sai
altered or explained; for the magistrate (as we now under-
stand the word) is properly none but the king*.

30. The prayer for the queen and the royal progeny is Now con-
not authorized by Act of Parliament, but first added by the *™™¢4 by

the Act
order and commandment of King James’, and since con- of Uni-

Ξ 5 : Ohne , formity.
tinued by King Charles, with some variation, agreeable to τ
his own time and condition. Which, to free it from any ex-
ἃ [See above, p. 451. ] mately adopted.
Y [See above, p. 67. Cosin proposed w [This is added in the margin. ]
to add to the rubric, ‘‘the priests or x [Cosin suggested the insertion of
clerks kneeling in the midst of the ‘‘subordinate’’ before magistrates, which
quire, and all the people kneeling and the bishops allowed. |
answering as followeth;’’ which was Υ [See above, p. 454.]

allowed by the bishops, but not ulti-

510 APPENDIX.—NO. I.

ception that a Parliament might take against it, were not
amiss to be here noted by a special rubric in the margin.
Noweon- 31. The like ought to be added at the thanksgiving for ἢ
acy 'Y yain, fair weather, plenty, peace, and victory, with those two
for deliverance from the plague; all which are here inserted
without any legal authority or Act of Parliament, (at the in- ἢ
stance of those men that excepted against the book for want
of these thanksgivings, in the conference at Hampton Court?,)
only by the permission of King James.
32. In the rubric upon the Sunday after Christmas, the
same collect is appointed to be read which was used upon
Christmas-day. But if the Feast of Circumcision and this
Sunday fall together, it will be a question which of the col-
Now alter- lects ought to be read. (It is likewise here ordered that the
ed to" 88 same collect shall be used upon every day unto the Cireum-
time.” cision. But how can it be said in iisdem terminis, and that
said to be done upon “this day,’”’ which those following days —
are not*?) And for resolution herein some direction would
here be added; because both cannot be used, being incon-
sistent together.
33. In the rubric after the Circumcision, it is ordered,
that if there fall any Sunday between that day and the Epi-
phany, the same Collect, Epistle, and Gospel shall be read,
which was used upon the Day of Circumcision. This defect
may be otherwise supplied by appointing both a Collect,
Epistle, and Gospel more proper for that time”.
34. For if the Epiphany shall fall upon Monday or Tues-
day, &c. what Collect must be used for all the days of the
week after? It is a great incongruity to use the Collect
of the Circumcision after the Epiphany is past. Therefore
there wanteth an order here either to continue the Collect
of the Epiphany all the days of the week following, or to
make a new Collect for the Sunday before.
The new 35. In the Gospel upon the second Sunday after the Epi-
jransiatio" phany, there is a translation of some words, commonly
useof. spoken in old time without offence, but now in our days not

so fit to be used. The words therefore, ‘‘ And when men be

z [See above, p. 456. ] > [Cosin, however, in 1661, only sug-
* {The wordsin parentheses aremar- gested the rubric which was adopted,
ginal additions. | and which we now have. |

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED. 511

drunk,” would be now rendered ‘‘And when men have drunk
well,” according to the later translation of our Bible.

36. After the fifth Sunday there it is appointed, that if This isnow
there be a sixth, the same Collect, Epistle, and Gospel shall ounce
oe used which was read upon the fifth. But it were both fit
and easy rather to supply the day with Collect, Epistle, and
Gospel proper to itself, than to suffer this defect to stand
still without need°.

37. And if there be but three or four Sundays after the
Epiphany, (as sometimes it will happen,) the Epistle, Gospel,
and Collect upon the fifth, referring to the great Epiphany of
our Saviour at the end of the world, will be more proper for
the third or fourth Sunday, than those which are appointed.

There wants a provision here to be made in that case.

38. At Haster-day it is appointed, that instead of the
Venite exuliemus, the two anthems, (“Christ rising,” and
*‘ Christ is risen,”’) shall be used. But there is no Gloria Patri
set to follow either of them, as after the Venite 1s ordered
before. Therefore the question is, whether ‘‘ Glory be to the
Father,’ &c. should not be here added after either or both
of these anthems.

39. Upon Monday and Tuesday in Whitsun-week the Now alter-
same collect is appointed which was read upon Whit-Sunday μὲ ee re
itself. But upon those two days, and all the week following, time.”
we cannot say “As upon this day.” Therefore there is a
direction here wanting for the change of that word “ this
day” into some other.

40. In the end of the twenty-fifth Sunday after Trinity
it is ordered, that if there be any more Sundays before
Advent, the office omitted in the Sundays after the Epi-
phany shall be taken in to supply the same. But it will be
easy and more fit to appoint Collects, Epistles, and Gospels
peculiar to this time, when the Sundays after Trinity exceed
the number of twenty-five. And because the last words of τ
the Gospel appointed upon the twenty-fifth Sunday refer to ae
the Advent, or Coming of Christ into the world, next to
follow, and to be remembered in the Church-service, there-

¢ [The Collect, Epistle, and Gospel Epistle 1 John iii. 1—9, and “print it
for the Sixth Sunday were among Co- out at large’ being added in Sancroft’s
sin’s suggestions in 1661, Cosin writing hand. }

512 APPENDIX.—NO, I.
fore it were requisite that here a rubric should be added, to
make this Epistle and Gospel of the twenty-fifth Sunday to
be last of them all, both when there be more, and when
there be fewer Sundays after Trinity.
Thisisnow 41. At the Purification there wants an Epistle proper to
supplied. itself, which might be easily supplied.
This is al- 4.2. In the Collect upon St. John Baptist’s-day, the word
tered now . - >
by making penance (which is now abused by the papists) would be sub-
ee ject to no offence if it were altered into our ordinary word of
lation. | repentance, now more usual with us than that of penance is,
and more consonant to the later translations of our Bibles.

Now alter- On St. Matthew’s-day there is in the Collect, “Thy said

di Ρ x
Be sine Son ;” it were better that the word ‘said’ were left out.
Thy Son.” 45. In the first rubric before the administration of the

Holy Communion, the order appointed for “the communi-
cants to signify their names to the curate immediately after
Morning Prayer,” seems to cross the common custom in
all or most places of reading the Morning-service and the
Communion-service both at one time. For if they be read at
once, without any intermission or due space of hours between
them, what time or convenience can the communicants have
to give in their names, or the curate to take them? Here,
therefore, a direction is wanting, what space of time is to be
allowed between these two services‘.
Thisisnow 44, In the second rubric there, it is not clear whether the
altered. curate may refuse to give the Communion unto “an open
and notorious evil liver,’ nor who is to be accounted so
notorious ; which therefore requires here some explanation
for the avoiding of disputes, doubts and contentions at that
time between such communicants and the curate, who other-
whiles challengeth that power of refusing or admitting a
communicant in that case by virtue of this rubric, the rather
because in the rubric immediately following it is said, “ That
he shall use the same order with those that are in malice
with one another, where he has power given him to refuse
the obstinate person.”
45. In the fourth rubric there, which appoints the “ Table
4 [The rubric itself was altered in sometime the day before,” as we have

Cosin’s hand to “two days before δῇ it.]
least,”? and in Sancroft’s to “at least

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED.

513

to be covered with a linen-cloth only, and to stand in the
chancel or body of the church, where Morning and Evening
Prayers are ordered to be said,” somewhat is wanting to
ake it agree with the Injunctions or Queen Elizabeth, (still
in force,) and the common practice in most churches*. And
somewhat is also wanting for a direction when and where to
Jset the bread and wine for the Communion upon the table‘.

46. In the rubric after the Ten Commandments, it is
ppointed, “That then shall follow the collect of the day,
with one of the two collects there specified for the king,
the priest standing up and saying, ‘Almighty, &c.” But
whether the collect for the king, or the collect for the day,
shall be first said, is not there determined; which for the
avoiding of dispute and diversity herein, should be further
explained. And the collect for the day is always most pro-
perly used together with the epistle and gospel, whereunto
many times it relateth.

47. At the reading of the gospel, there is no posture ap-
}pointed for the people, which gives many of them occasion
}to refuse the posture of standing, as in all places and times
hath been accustomed. This therefore it were requisite to

the gospel for the people to say ‘‘Glory be to Thee, O Lord,”
as hath been likewise accustomed, and was specially ordered
in King Edward’s time, together with “Thanks be given to
God,” at the end of the gospel. For uniformity and ad-
yancement of our devotions herein, that order would be
fitly here renewed®.

© [See above, p. 85, note h. In
Bp. Cosin’s altered Prayer-book this

fourth rubric is crossed out and the
following substituted: ‘The table al-

τε [The alterations proposed by Cosin
are as follows ; the additions he made to
the old rubrics for reading the Epistle
and Gospel being inserted in paren-

ways standing in the midst of the upper
part of the chancel, (or of the church
where a chancel is wanting,) and being
at all times covered with a carpet of
silk, shall also have at the Communion
time a fair linen cloth upon it, with
(paten, chalice, and) other decent fur-
niture meet for the high mysteries there
to be celebrated.” The words in pa-
rentheses are added in the margin.
The word “ part,’ printed in italics, is
crossed through and ‘‘end’’ substituted
in Sancroft’s hand; and so it appears to
have been agreed to by the bishops. |

f [See below, p. 515, note on ὃ 50.]

COSIN,

theses, the words of the old rubrics
which he struck out being printed in
italics: “Immediately after the Col-
lects the priest (or one appointed)
shall (turn to the people and) read
the Epistle, (in the place assigned for
it,) beginning thus, The Epistle (is)
written in the chapter of

(and ending thus, Here endeth the
Epistle,) and the Epistle ended, he
(or a deacon that ministereth, ) shall say
the Gospel, beginning thus, (shall read
the Gospel, saying first,) The (Holy)
Gospel (is) written in the chap.
of (and the people all standing

al |

This is now

specified.

But this
first is now
directed.

be here added. Nor is there any order after the naming of But no

order for
the second.

This is now
appointed,

There is a
table of
fasting-
days now
placed in
the begin-
ning of the
Common
Prayer.
There isa
rubric now
for this.

This rubric
now ex-
punged.

514 APPENDIX.—NO., I.

48. At the Nicene Creed there is likewise no posture
of standing specially here appointed; by reason of which
omission many people refuse to stand, though at the other
Creed of the Apostles they are appointed to do it, as here
likewise they ought to do; and at Athanasius’s Creed be-
sides; for all which provision may be made in their several
places.

49. In the rubric following the Nicene Creed, the curate
is ordered to “bid the fasting-days ;” which being not
usually known to every curate, it would be here specified
what days are appointed to be fasted by the laws of the king-
dom and Church of England, throughout the year.

50. In the rubric following the sentences at the Offertory,
‘he churchwardens, or some other by them appointed,”
are ordered to “gather the devotions of the people, and to
put the same into the poor men’s box;” which being seldom
or never observed in most churches, nor agreeing to divers
sentences (before set down) would be otherwise here ordered
or explained. ‘ And the accustomed offerings to the curate
are here appointed to be paid by every man or woman, after
which done the priest shall say,” &c. Which if it should be
thus observed and at this time when they come to receive
the Communion, would breed a great disturbance in the
church, and take up more time than can be allowed for that
purpose. Wherefore it is needful that some alteration were
made of this rubric; and that the offerings or devotions of
the people then collected should be brought to the priest,
and by him presented and laid upon the altar or communion. |
table for such uses as be peculiarly named in the sentences —
then read by him". ἡ

(({Υ

up shall say, Glory be to Thee, O Lord;
and at the end of the Gospel he that
readeth it shall say, Here endeth the
Gospel, and the people shall answer,
Thanks be to Thee, O Lord.) And the
Epistle and Gospel being ended (then)
shall be said (or sung) the (this) Creed
(all still reverently standing up).”
‘The alterations made in Sancroft’s hand
are at the reading of the Epistle ‘or
the Epistler appointed,’ for ‘ or one ap-
pointed.’ At the reading of the Gospel
‘‘ the priest or the gospeller appointed,”
for ‘‘he &c.,”’ shall read &c. }

Ὁ [ For the rubric following the Offer-
tory sentences Cosin proposed to sub-

stitute the following: ‘ While the priest Ἶ
distinctly pronounceth some of (or all)
these sentences for the Offertory, the
deacon, or if no such be present, one of
the churchwardens shall receive the de-
votions of the people (and the alms for
the poor) in a decent basin provided
for that purpose, and reverently bring
them it to the priest, who shall humbly —
present the same before the Lord, and
place it upon the holy table.” In this
part the words in parentheses are inter-
lined by Cosin himself. The words in
italics are struck out (the word them
obviously by Cosin himself) and the
words ‘‘and the other devotions of the

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED. 515

51. In beginning of the prayer for the state of Christ’s De

one } -
(Church militant, there be these words, (set as a preface to ἈΠ δὰ
vhat is intended to follow, and to have relation thereunto,) inserted.

pught to be added unto the prayer; for otherwise we say
Ὁ God, (in effect,) that though He hath taught us to give

52. The first and second exhortations that follow are more This is now
fit to be read some days before the Communion, than at the piteree
ery same time when the people are to come to receive it.

appointed to be read upon the Sunday, or some other holy-

day before.

53. Likewise in the third exhortation there be these words As like-
appointed to be read somewhat out of due time: “If any of" et
you be a blasphemer of God, a hinderer or slanderer of His

word, an adulterer, or be in malice or envy, or in any other
grievous crime, bewail your sins, and come not to this holy

able, lest after the taking of that holy Sacrament, the devil

eople’’ are inserted in Sancroft’s hand if present need requires.””’ The words

fter the words ‘‘the alms for the poor ;”’
the editor conceives the other words
ere struck out by him, as the bishops’
orrections of Cosin’s alterations.
After this a rubric was inserted, part
f which as originally written by Cosin
s illegible: it appears to have been
first altered in Sancroft’s hand, and
hen struck cut altogether. ‘‘ And
after the Communion is ended (they
shall put the same alms) into the poor
finen’s box, or (forthwith) distribute (it)

in parentheses are in Sancroft’s hand.
Then Cosin had written this rubric:
“And if there be a Communion, the
priest shall then offer up and place the
bread and wine in a comely paten and
chalice upon the table, that they may be
ready for the Sacrament, so much as he
shall think sufficient.” The words in
italics are crossed out, and after the
word “table” ‘“‘as much bread and
wine” inserted in Sancroft’s hand. ]

Tales

This now
seems to be
altered, ac-
cording to
this pro-
posal,

The word
sacrifice
was not
put in.

This is now
altered.

516 APPENDIX.—NO., I.

enter into you as he did into Judas,’ &c. For is any person
who comes at that time purposely to receive the Communion
likely to discover himself (if he be guilty) in the presence of
all the congregation by rising up and departing suddenly
from it? Therefore this clause were fitter to be omitted
in this third exhortation, and to be added to the second,
a week or some days at least before the Communion is
administered.

54. In the next words which the priest is to say unto
them that come to the holy Communion, they are invited
“to draw near;” and though in many places they use so
to do, where they are to remove from their seats, and to
approach nearer to the table in the church or chancel, for
the taking of the holy Sacrament; yet in other places, where
the chapels are small, and the communicants so few that
they are all fixed already in their several places within the
chancel or church near to the table before these words
come to be read unto them, there will be no need to have
them remove, and therefore no need of any such words.
For which reason there would be provision here made to
that purpose.

55. In the rubric before the Confession, there wanteth
a direction for the people to say the words of that Con-
fession after the minister; whereunto they are all invited
by the words before, “ Make your humble confession, meekly
kneeling.”

56. In the prayer of Consecration, where the priest saith,
“To continue a perpetual memory of that His precious.
death,’ here seems to want “and sacrifice... until His
coming againi;” which, if added, would be more consonant)
to the nature of that holy action, and the words of the
catechism following, made and set forth for that purpose.

57. Again, at the words there, “He took bread and He
brake it, and He took the cup,” no direction is given to the
priest, (as in King Edward’s Service-book there was, and as
in most places it is still in use,) to “take the bread and cup
into his hands,” nor to “ break the bread before the people ;”
which is a needful circumstance belonging to this Sacra-

1 [Cosin in his suggested alterations gin; which is inserted in the text in
added here “and sacrifice” in the mar- _ Sancroft’s hand. ]

eat x

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED. a Ie

58. In the priest’s taking of the Sacrament to himself, This seems
ly here is no direction either for his kneeling when he takes eas

tt, or for the words which he is then to say*; which is there- ee one

. rubric 1s

ὶ fore needful here to be added, lest otherwise some conten- not very
,jlous minister might say, that he is not enjoined to kneel ἐδ as
in this holy action himself, nor to say any words at all when

e takes the Sacrament.

59. If there be any consecrated bread or wine wanting for Provision
the communicating of the people, here is no order (as there λῆς for
ught to be) for the consecrating of more, nor for the words this.
hich the priest shall use for that purpose, as in the first
form of the Communion set out in King Edward’s time, and
in the canons of the Church, is enjoined. This therefore
hould be here added.

60. There wants likewise an order for the people to con-
tinue kneeling at their prayers and devotions (as is most
meet) during all the time of the whole action".

61. The prayer of Oblation is here placed after the par-
ticipation and distribution of the Sacrament made to the
jpeople, which in King Edward’s first Service-book, and in
ll other ancient liturgies, is set before it, and next after the
prayer of Consecration. If it were so ordered here, and the
prayer of Thanksgiving ( Almighty and everlasting God, we
fmost heartily thank Thee,” &c.) appointed to follow for the
| post-communion, it would be more consonant both to former

Jprecedents and the nature of this holy action™.

k [The rubrics were thus prepared for the remembrance of Christ who shed

Ι by Cosin: “ Then shall the priest that
celebrateth receive the Holy Commu-
nion in both kinds upon his knees, and
when he taketh the Sacrament of the
body of Christ he shall say, The body
fof our Lord Jesus Christ, which was
given for me, preserve my body and
soul unto everlasting life. Amen. I
take and eat this for the remembrance
of Christ who died for me, and I feed
on Him in my heart by faith with
thanksgiving. And when he taketh
the Sacrament of Christ’s blood he shall
say, The blood of our Lord &c.,” (then
in Sancroft’s hand, ‘‘ which was shed
for me, preserve my body and soul unto
everlasting life. Amen. I drink this

His blood for me, and am thankful’).
“Then shall he stand up and pro-
ceed to deliver the Holy Communion
first to the bishops, priests, and deacons,
if any be present, in both kinds, and
after that to the people in due order
into their hands, all humbly kneeling,
and so continuing (as is most meet)
at their devotions and prayers unto the
end of the whole Communion.” ]

1 [See the note on ὃ 58. ]

m [Cosin in his alterations placed
the Prayer of Oblation (with the Lord’s
Prayer) immediately after the Prayer of
Consecration, before the participation
of the Sacrament, making very consider-
4016 additions to it. The second prayer,

κ

518 APPENDIX.—NO. 1.

62. At the Gloria in ewcelsis, which is appointed to br
“said or sung,” there is a question whether the people are t¢
say it after or with the minister, or no: where, for the avoid|
ing any diversity herein, some direction would be given. |

63. In the fourth rubric after the Communion, “ Thd
priests and deacons of cathedral and collegiate churches ard
enjoined to receive the Communion with the priest there}
every Sunday at the least.” Questions are here movyed|
whether the Church did not hereby intend to have thd
Communion administered in such places every day of the
week, or oftener than once in the week at least. And, whethe
the priest, who there waits in his week, ought not to com
municate oftener than every Sunday, or upon every Sunday
at the least. Which questions would be in this rubric
determined by some few words added to it.

64. In the next rubric it is said, that at the Communion!
“it shall suffice, that the bread be such as is usual to
be eaten, so it be the best and purest that may be gotten.”
It is questioned here, whether by virtue of this order any
Church is restrained from their custom of using wafers at the
Sacrament, as in Westminster, and many other places, they}

‘Almighty and everlasting God, we
most heartily thank Thee &c.,” he
placed after the distribution of the ele-
ments. He also proposed other altera-
tions after the manner of the Scottish
Liturgy. At the bottom of the page is
the following note in Sancroft’s hand:
“My lords the bishops at Ely House
ordered all in the old method, thus:
First the prayer of address, We do not
presume, with the rubric, When the
priest standing &c. The Prayer of
Consecration unaltered, (only ‘one’ for
‘own’ and ‘Amen’ at last,) with the
marginal rubrics. ‘Then (the memo-
rial or prayer of oblation omitted, and
the Lord’s Prayer) follow the rubrics
and forms of participation and distri-
bution to the end of the rubric, ‘ And
when all have communicated &c.,’ alto-
gether as in this book [i.e. ‘as altered
by Cosin; see above, note k,} only the
rubric, ‘In the Communion-time shall
be said or sung &c.,’ with the sentences
following, wholly omitted, and then
the Lord’s Prayer,the Collect, ‘O Lord,
[and Heavenly Father, |’ and ‘ Hear, Fa-
ther,’ &c. &c. to the end.’”’ In the fair

copy of the alterations in Sancroft’s hand)
in the Bodleian, both the old order with
some alterations and the order proposed
by Cosin (the latter being written on in=
serted pages and marked B, with the
heading ‘* Another method of the Con-
secration, Oblation, Address, and Dis-
tribution’) are given, with the memo-
randum, ‘what follows from hence to
the end of the distribution is somewha
otherwise methodized in the paper B,
and both left to censure.’ The rubri
and sentences alludedto above are these
which Cosin had proposed: ‘In the
Communion-time shall be sung, (where
there is a quire,) “Ὁ Lamb of God, tha
takest away the sins of the world, hay:
mercy upon us,’ ἅς. ‘O Lord, gran
us Thy peace,’ together with some o
all the sentences of holy Scripture fol
lowing ;” then is added in Sancroft’
hand, “ Rom. xi. 38, Ps. οἷ. 1—
Lue. i. 68, 74, 75, 1 Cor. 1. 30, oil
John ν. 138, (142), viii. 31, 32, Mat
xxiv. 13, Luc. xii. 87, 40, Jobn xii. ὃ
86, Rom. xiii. 12—14, 1 Cor. iii. 1
17, vi. 20, John xv. 8, 12, Eph. v.17,
Rom, viii. 28, Apoc. v. 12, 13.”’]

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED. 519

Mhave been always wont to do. ΤῸ avoid dispute and conten-

tion herein, an order would be annexed for that purpose”.

65. It is likewise here ordered, “ That if any of the bread The word

and wine remain, the curate shall have it to his own use.” carn

Which words some curates have abused and extended so now put in.
far, that they suppose they may take all that remains of the

®consecrated bread and wine itself, home to their houses,

lJand there eat and drink the same with their other common

meats; at least the Roman Catholics take occasion hereby

to lay this negligence and calumny upon the Church of

England ; whereas the rubric only intends it of such bread |

dand wine as remains unconsecrate of that which was pro- Ὶ
vided for the parish, (as appeareth by the articles of en-

Ὁ quiry hereabouts in the visitations of divers bishops). And

therefore for the better clearing of this particular, some

words are needful here to be added, whereby the priest

may be enjoined to consider the number of them which

‘lare to receive the Sacrament, and to consecrate the bread

and wine in such a near proportion as shall be sufficient for

them ; but if any of the consecrated elements be left, that

Mi he and some others with him shall decently eat and drink

them in the church before all the people depart from it.

66. In the last rubric there it is ordered and said, ‘ That The words,
every parishioner shall communicate at the least three times ey oe
in the year, &c., and shall also receive the Sacraments, &c., Sacra-

. - - . ments,
according to the order in this book appointed.” Where the now ex-
word Sacraments, in the plural number, being annexed to punged:
their communicating of the Lord’s Supper, (which is one
Sacrament already past, and supposed to have been taken by
the people, who are likewise already baptized in another,)
occasion is hereby given to think that the Church of Eng-
land alloweth of more Sacraments than two°; but this being
contrary both to the articles of religion and the Catechism
here following, it is requisite that in this place some expla-
nation be made of the word Sacraments, that there may be
no difference between one place and another in our books.

67. The like explanation ought to be made of those words

% [(Cosin suggested this, and the ment in the conference about Mon-
bishops allowed it, but it was not tague at York House, A.D. 1620. See
passed. | Works, vol, ii. p. 34.]

° [Cosin himself alleged this argu-

Altered
now as was
here pro-
posed.

520 APPENDIX.—NO. I.

in the act of parliament set at the beginning of this book,
where, in the second paragraph, it is said, That all ministers
shall be bounden to say and use...the celebration of the
Lord’s Supper, (which is one Sacrament,) and administra-

tion of each of the Sacraments, (which is more than one
besides).

In the administration of Baptism.

In the prayer which is used for blessing the water which
is in the font, before the children (then brought to the
church) be baptized in it, there is this expression: “ Grant
that all Thy servants which shall be baptized in this water
may receive,” &. Where “all Thy servants” cannot be said
when there is but one child brought to the font for that
purpose. And therefore those words would be better changed
into these, “ Grant that this child (or these children) which
shall now be baptized,” &c.

At signing the child with the. sign of the Cross, it is said,
“We receive this child into the congregation of Christ’s
flock,” which word congregation, both here and in many
other places of the book, is a new word, never used by any
former liturgy, or ancient writer in the Church. It were
therefore requisite for the avoiding of that exception, which —
the Roman Catholics with some advantage to themselves

take against it, that wherever this word is found in the whole
book, (as in divers Collects and in the Gospel upon St. Peter’s

—_ oe

day it is,) it may be altered, and put into the old usual ex-
pression of the word, that is, ‘‘ Church of Christ?.”

In the exhortation to the godfathers, &c., it is appointed, ©
that the children “shall be taught the Creed, the Pater
Noster, and the ten Commandments in the English tongue.”
But suppose (as it falls often out) that children of strangers,
which never intend to stay in England, be brought there to
be baptized, shall they also be exhorted and enjoined to learn
those principles of religion in the English tongue only? [Ὁ
would be freer from exception if these words were thus ex-
pressed, “In the vulgar tongue that they shall use.”

P [Cosin had altered “congregation Christ,” but in Sancroft’s hand is
of Christ’s flock” into ‘Church of written over the altered words " stet.’ ]

]

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED. 52:

There also it is said, “ And all other things which a Chris- The word
tian man ought to know,” &c. But suppose it be a woman, Ἐπ ες
or a female child, therefore that word “man” were better left
out, and the word Christian only would then remain indefi-
nite; as likewise the words his and him (many times used
in this form of administering baptism) ought rather to be
changed into “this child,’ that they may refer either to

male or female.

In private Baptism.

In the first rubric there, the cause and necessity of bap-
tizing in private houses, ought to be expressed; as, “ When
the child is in sudden danger of death, and not likely to live
so long a time that it may be brought to public baptism in
the church,” lest otherwise every one take upon them to be
judge of this “ cause and necessity” at their pleasure’.

In the next rubric, the lawful minister is appointed in this But this is
urgent cause to baptize the child, which was added by King Ἔν
James’s direction only in the conference at Hampton-court, law.
to avoid the baptizing by midwives or others, that were no
lawful ministers ordained for that purpose. This alteration
was well, but it wanteth the force of a law, according to the
Act of Uniformity prefixed to the book.

It is not here said what shall be done in this case when a
lawful minister cannot be found, or whether the child ought
to be baptized again or no, when only a midwife or some other
such hath baptized it before.

It is not here ordered, whether the child thus suddenly The use of
baptized shall have the sign of the Cross made upon it, ee
neither then, nor when it is appointed to be afterwards Baptism is
brought into the church; which, for the avoiding of all coitedsd
scruple and question in this case, ought here to be sup-
plied’.

Nor is it ordered, at what distance of time the child shall
be brought into the church after it is thus privately bap-

tizeds,

4 [Cosin made no alteration as to saying ‘‘ We receive this child into the

‘the cause and necessity.” Chureh of Christ &c.,”? but this is all
x {Cosin inserted a direction that crossed out. ]
the sign of the Cross should be made 5. [Cosin added a direction for the

on the child’s forehead, the minister child to be brought to the parish church

This is now
confirmed
by law.

522 APPENDIX.—NO. I.

At the end of this form of baptism it is said, “ And so forth
as in public baptism,” where there is nothing more added
than what is here printed at large. This therefore seems to
be an error of the printer.

In the Catechism.

All the questions and answers (after the Lord’s Prayer)
concerning the Sacraments, were added by the order of King
James, given in the conference at Hampton-court. They
want only the confirmation of a law, without which the
minister is in danger of the penalty set down in the Act of
Uniformity.

At Confirmation.

The place whereunto the children shall be brought for
their confirmation is left to the appointment of the bishop.
If the place were ordered here to be none but the church,
and there the office to be done with the Morning or Evening
Prayer annexed, it would: avoid the offensive liberty that
herein hath been commonly taken, to confirm children in
the streets, in the highways, and in the common fields, with-
out any sacred solemnity‘.

In the form of Matrimony.

In the first rubric, the minister is enjoined not to “cele-
brate matrimony unless the banns have been first published

by the godfathers and godmothers on
a Sunday or holyday ‘‘ within three
months following.’ The last words
are crossed out, and ‘fas soon as con-
veniently may be”’ substituted in San-
croft’s hand. ]

τ [Ὁ βίῃ inserted, “ Upon the day
appointed, after Morning or Evening
Prayer is ended, the bishop shall go to
the Lord’s table, and all that are to be
then confirmed being placed and stand-
ing in order before him, near unto the
same, he or his chaplains, or some other
minister appointed by him, shall read
this preface following: ‘ To the end
that’”’? &c.]

α [Bp. Cosin suggested the form
for the publication of banns, as we
have it, which was accepted; he added,
‘The impediments of marriage are,
pre-contract, or a suit depending there-
upon, consanguinity or affinity within
the degrees prohibited by the laws of
God and this realm, sentence of divorce
from a party yet living, want of com-
petent years, (consent of parents in
minors,) instruction in the Catechism,
and of confirmation, and such like.’
In this the words in Italics are struck
out, those in parentheses are inserted
in Sancroft’s hand, and then the whole
is crossed out. It would seem to have

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED, 523

three several times ;” where, to secure him from the penalty

contained in the Act of Uniformity, it were requisite that
this exception be added, “ And unless there be a dispensation
or license granted by the bishop in some special or urgent
cause,” to celebrate the marriage without the publishing of
the banns, or by other laws yet in force it is permitted him
to do.

It is not here ordered at what time of the service this form
of marriage shall be celebrated. Nor at what time of the
year (according to other laws) the solemnization of matri-
mony is prohibited.

The impediments of matrimony, or the just causes why
any persons may not be joined together, are not here speci-
fied. For want whereof, or a direction at least that should
be given to seek them in the known table set out for that
purpose, and in other books of the law, the curate is com-
monly ignorant of them, and unable to give any resolution
herein either to himself or others whom it may concern.

The man and woman are appointed to take each other “by This is now
the right hand;” it should be also each other with the same © ae
right hand.

The words here used by the man to the woman, when he
saith, (“With my body I thee worship, and with all my
worldly goods I thee endow,”) the former being not (as the
phrase is now usually understood) so consonant to religion

been first altered, then wholly given
up.
After the words ‘‘from the Curate
of the other parish,’’ Cosin had added,
‘fand none shall be married till their
Banns be thrice thus published, un-
less the bishop a lawful dispensation to
the contrary be procured, neither shall
any persons under the age of twenty-
one years complete be married without
the express (consent) of their parents,
if they be living, or otherwise of their
guardians or governers; nor in any
other place.’’? (The words in Italics are
crossed out, those in parentheses are in
Sancroft’s hand _)

No minister shall celebrate any mar-

riage but publicly in the parish church
or chapel, where one of the parties
dwelleth; nor at other time than be-
tween the hours of eight and twelve in
the forenoon.

And here it is to be noted, that by
the Ecclesiastical laws of this realm,
there be some times in the year when
marriage is not ordinarily solemnized.
The following table of prohibited times
is in Cosin’s and (fairly copied) San-
croft’s hand, after the table of fasts in
the kalendar. “ By the ecclesiastical
laws of this realm, there be some times
of the year wherein marriages are not
usually solemnized; as

8 days after the Epiphany.

Advent )
From < Septuagesima Sunday until UW days after Master.
Tri

Rogation

nity Sunday.”

524 APPENDIX.—NO, I.

or reason, and the latter not so agreeable to law or custom,
require some consideration, that they may be explained.
The like consideration is to be had of those words where
yank the minister saith and prayeth, that the woman may be
‘live faith- amiable as Rachel, wise as Rebecca, which are not so fit for

This now

cos Cg all persons.

At the Communion of the Sick.
But now The Collect, Epistle, and Gospel, is here especially ordered,
see but what part of the public order at the Communion is to be

prescribed, used, and what omitted, (as some part of it seems needful to

though | be,) is not here said.

sufficiently In the last rubric there, no leave is given to communicate

particular. the sick person without other company but in the times of
contagious sickness, when none can be procured to commu-
nicate with him. If there might be here some indulgence
given in case the sick person doth so earnestly desire the
Sacrament that he cannot be in a quiet state of mind
without it, it may be delivered to him by the minister,
though there be no contagion in the sickness, when others
cannot be gotten to communicate with him; it would be to
the greater satisfaction both of him and the minister, who is
here restrained to that case only*.

At the Churching of Women.

This title
has now
the au-
thority of

The title of thanksgiving was here added by the king’s

authority only at the conference in Hampton-court, and
wants a confirmation of a law.

i ba In the rubric there, the words “or such like as the case

ter isnow Shall require,” seem to give too much liberty to the minister,

limited to to alter and add at his pleasure. He were better to be con-

a particu- $ 3 ζ ‘
lar form. fined, that an uniformity herein might be observed.

x [Cosin, as it seems, proposed to
alter this last rubric by adding after
the words ‘‘contagious times of sick-
ness or diseases,”’ ‘fand at other times,”’
and crossing out ‘‘for fear of infec-
tion;” and after the words upon

special request of the diseased,’ add-
ing, ‘‘for the better peace and quiet of
his mind.’”’ The words thus added are
crossed out, and over the words crossed
out is written “stet’? in Sancroft’s
hand. ]

Ε
a

CORRECTIONS IN THE PRAYER-BOOK SUGGESTED.

525

The woman is not appointed in what habit she shall come
to church for this purpose, nor in what time after her re-
covery ; which, for the avoiding of questions, and too much
liberty herein taken, requires here to be duly ordered’.

At the Commination.

This is appointed to be used at divers times in the year,
but those times are not specified; for want whereof few know
when to read it, and some read it not at all.

y [The rubric before the Churching
of Women, as altered by Cosin, is as
follows, and nothing in it is crossed
out: ‘*The woman, a month after her
delivery, being recovered, shall upon
some Sunday or other holyday come
decently vailed into the parish church,

and at the beginning of the Communion
service shall kneel down in some con-
venient place, appointed unto her by
the minister, before the holy table; at
which he standing, shall thus direct
his speech unto her.’’ }

APPENDIX, No. II.

ON CONFIRMATION®

ConFIRMATION is by the Church of Rome, that now is cor-
rupted with many errors and novelties in religion, held to be
a sacrament. But we, who by the grace of God are num-
bered among the reformed Churches, whereof this Church of
England is, both for doctrine and discipline, the most emi-
nent, and the most pure, the most agreeable to Scripture and
antiquity of all others, we hold it to be none.

And yet we hold it to be a sacred and a solemn action of
religion, which being accompanied with fervent prayer, will
be a special means to convey the graces of God’s Holy Spirit
upon those persons that have duly prepared themselves to
receive it; that thereby they may be established in their
faith, and the better fitted to every good word and work, as
all true Christians ought to be.

The ancient custom of the Church of Christ was, after the
persons were once baptized, to add unto their baptism impo-
sition of hands, with earnest prayer for the gifts of God’s
graces to be bestowed upon them, whereby they might be

a [The following discourse on Con-
firmation was printed in Nichols’ addi-
tional notes, p. 57, with this observa-
tion: ‘This note is not among those
of Bp. Cosin’s first MSS., nor in his
Additional Notes, but was sent me by
Dr. Pickering, being taken out of a
Common Prayer-book of his, written
in his own hand.’ The discourse is in
Cosin’s hand. The Prayer-book of
1619, in which it is inserted, is that
which is described in the preface to this
volume, as corrected and altered by
Bp.Cosin. It may have been designed
by Cosin as an introduction to our pre-

sent preface, and to have been submit-
ted as such to the bishops; but there is
no reference to it in what is written in
the Prayer-book itself, or in the cor-
rections made by the bishop, as written
by Sancroft ; from which the editor in-
fers that it was not actually submitted
to them, and from the character of the
handwriting, he is inclined to suppose
that it was written by Bp. Cosin after
1662, for his own use, as an address
before confirmations, and was after-
wards inserted by others in his Prayer-
book of 1619. ]

ON CONFIRMATION. 527

confirmed and strengthened in that holy profession which in
the sacrament of baptism they had first begun to make.

For our means to obtain the graces which God doth be-
stow, are our prayers, and our prayers to that intent are
available as well for others as ourselves.

When we pray for others, (as now in this action we shall
do for you that come to be confirmed,) we implore God’s
blessing upon them for whom we pray, and thereby we do
actually bless them, because our prayers and imposition of
hands in those prayers, are an especial means ordained by
God to procure that blessing from Him upon them whom
by this solemn rite we present unto Him for that purpose.

So Israel blessed: the sons of Joseph, and imposed his
hands upon them. And the like custom was usually ob-
served from the time of Moses to Christ, who used it Him-
self, and His apostles after Him, as His Church hath done
after them in all ages.

And the reason why the Church hath always hitherto con-
tinued it, is for the great benefit which every member of the
Church thereby enjoyeth, or may at least enjoy if it be not
their own fault, and want of true preparation and devotion
that hindereth them.

And therefore the ancient fathers and bishops of the
Church everywhere in their learned, godly, and Christian
writings, impute unto it those gifts and graces of the Holy
Ghost, which doth not make men and women Christians, as
they were at first in their baptism, but when they are made
such there, assisteth them in all virtue, and armeth them the
better against all the several temptations of the world and
the devil, to resist the vices of the flesh.

When baptism was at first administered to them of full
age, who in their infancy were either Jews or heathens, there
was no reason to sever confirmation from it; but when it was
administered to infants, (as it was to you,) though they
might very well be admitted to live in the family of Christ,
(as you have been,) yet forasmuch as to fight in the army of
God, and to discharge the duties of a Christian man or
woman, to bring forth the fruits of their religion, and to do
the works of the Holy Ghost, their time of ability was not
yet come, their confirmation was deferred till they arrived to

528 APPENDIX.—NO. IT.

riper years, (as yours now is,) that in the meanwhile they
might be seasoned with the principles of true religion, (as we
hope well you now are,) and a good foundation laid betimes
for the better direction of your lives ever after.

For that which in our baptism we first professed by others,
being infants without any understanding of our own, when
we come afterwards to acknowledge ourselves, (as you now
do,) what do we else but only bring to ripeness that very
seed which was sown in us before? Whereunto imposition
of hands and prayer being added, (as now we intend to do,)
our warrant and trust for the good effect thereof, is the same
which the patriarchs, the prophets, the apostles, and men of
God have practised and set before us.

Nor is there any cause that we should doubt of the benefit,
if it be not our own fault; but truly there is great cause to
make complaint of the great and general neglect of this
Christian duty. Let no man take it in evil part, the small
regard hereof hath done much harm in the Church of God,
and the frequenting of it may do much good.

APPENDIX, No. III.

A DETERMINATION ON THE IMMUTABLE OBLI-
GATION OF THE LORD’S DAY.

Tuts determination is preserved among the MSS. of Bp. Barlow at Queen’s
College, Oxford, (No. 219, fol. 336,) and has the following title in Barlow’s
hand: ‘Dt. Cosins de Die Dominico; D"° D™ Bernard e Galliis transmissa
erat hee determinatio (olim Cantabrigie habita) cum responsum D®" Petro
Heylin contra institutionem Diei Dominici disputanti meditabatur; anno
1658%.”

CANTABRIGIZ IN MAGNIS COMITIIS, A.D. MDCXXXX.
Prima Thesis disputata et defensa.
DIES DOMINICUS EST IMMUTABILIS.

Praeceps ruit hora, et jam satis disputatum est. estat ut D.D. 1.

eas hy staal : . : sin Pro-
ornatissimum Respondentem cum cumulatissimis suis laudibus di- βρύον
mittamus, dignum virtutis et literarum premio. ee
ἜΣ Εις ton he-
Lruditissime Doctor, Sc... . Descende. spond.

a (Bp. Cosin was in France in 1658,
as he had been for some years pre-
vious to that time. Nicholas Bernard,
D.D., the chaplain and biographer of
Abp. Ussher, published in 1657 a book
entitled: ‘The Judgment of the late
Archbishop of Armagh and Primate of
Ireland; concerning, first, the extent
of Christ’s Death and Satisfaction ;
secondly, of the Sabbath, and Obser-
vation of the Lord’s Day, and of Or-
dination in other Reformed Churches,
with a vindieation of him from a pre-
tended change of opinion in the first,
some advertisements upon the latter,”’
ὅς. To this Heylyn replied in a vo-
lume called; “ Respondet Petrus; or
the Answer of Peter Heylin, D.D., to
so much of Dr. Bernard’s book, en-
titled, &c., as he is made a party by
the said Lord Primate in the point of
the Sabbath.”’ Lond. 1658, 4to. It would
appear that « Determination here

COSIN,

printed was sent to Bernard by Bp.
Cosin, from France, when he was con-
templating a reply to this work. Hey-
lyn had published his ‘‘ History of the
Sabbath” in 1636, and this Determina-
tion throughout refers to matter con-
tained in that history, and uses freely
the authorities alleged in it.

It will be observed that Cosin only
transcribed so much of the Determina-
tion as concerned the question of the
Lord’s Day, which was the second
thesis in the Disputation. The first
thesis appears to have been respecting
Holy Orders. The Respondent was
Dr. Breton, of Emmanuel College.
Cosin was at the time Master of St.
Peter’s College, Cambridge, and Vice-
chancellor, in which latter capacity he
presided in the disputations at the Com-
mencement, at which, as it appears,
Abp. Ussher was present. ]

Mm

530 APPENDIX.—NO, III.

Ego autem quod reliquum est negotir breviter absolvam ; atque
ad utriusque questionis veritatem astruendam non iniquos testes et
judices advocabo. Ordiar a prima. Quero, in Lege quid seriptum
sit, quid in Evangelio, Sc.

* * * * * +

i. Transeo ad secundam causam (de die Dominico) quam et sum-
ma etiam qua potero brevitate perstringam. Sequar autem in
hac re non ratiunculas humanas sed ductum Verbi Dei, et praxim
Ecclesia purioris inter Christianos. Quamvis enim ea nune esset
alicujus momenti ratio et non prorsus inidonea, ut que sapienter
initio iustituta sunt, et longo tempore obtinuerunt, nulla interve-
niente causa necessaria, mutari vie possunt absque temeritatis
nota ; nos tamen ob aliam multo majoris momenti rationem, thesin
hane nostram de die Dominico non immutando asseveranter susce-
pimus defendendam. Credimus nempe hune diem a Deo fixum et
sacris cullibus dicatum, neminemque prater Deum (qui temporis et
opportunitatum Dominus est) posse illum quovis prateatu in alium
diem transferre atque immutare. Constitutus enim est ex causa
jam nune penitus invariabili atque aternum immota, que univer-
sum genus humanum prohibeat (nisi quis se posse Resurrectionem
Domini in alium diem traducere existimat, quam quo Ipse semet
surrexit et redemptionem nostram perfecerit) quidquid attentare
contra id quod factum est, infectumque fieri non potest. ;

u. De Sabbatho nune nihil disputamus, cujus in N. T. ita fit
mentio ut ejus antiquatio et abrogatio ibidem manifestissime decla-
retur: Col. 11. 16. “ Nemo vos judicet in Sabbathis, que sunt
umbra futurorum, at corpus Christi est ; abrogato uno Sabbatho
Judaico, Dies Dominicus Christianorum est, qui nunquam in sacra
NV. 7. Scriptura nec apud primitive Ecclesia scriptores Sabbathum
vocatur.

in. Preceptum quidem fuit fidelibus N. T. ut ultimum diem
septimane quieti sancte dedicarent, quam circumstantiam certi et
singularis diet inter ceremonialia typica et mutabilia hujus precepli
esse, totus orlis Christianus agnoscit ; exceptis quibusdam Sabba-
tharis nostris nuper exortis, qui eundem diem Sabbathi ex vi hujus
pracepti nobis observandum contendunt, et veteribus Ebionitis, qui
diem Sabbathi pariter ac Diem Dominicum ex equo observari volu-
erunt ; sed utrique ab orthodoxa Ecclesia propterea hereseos con-
demnati sunt, quia apostolo. repugnabant: (Kuseb., Hist. Heel.

DE DIE DOMINICO. 531

lib. iii. c. 27; Conc. Laod., can. 29°): e¢ Greg. Mag. quoque
hune errorem refutavit, Epist. iii. lib. 11°, atgue inter alia seripsit,
“ Antichristum renovaturum Sabbath observationem,” quam ὦ crea-
tione mundi usque ad Resurrectionem Domini stetisse fatemur ; ab
hoc autem tempore factum est, ut dies hic divine quietis nova ordi-
natione mutatus sit atque alius divine operationis dies ei substi-
tutus, qui dies primus Sabbathi sive hebdomadis in Evangelio dicitur,
et in Ecclesia nominatus est Dominicus, Apoc. 1. 10, ae proimde
demum factus immutabilis.

iv. Quicquid vero jure divino institutum est, id nulla potest
humana auctoritate abrogari ; aut (quod eodem recidit) quicquid a
Domino traditum est apostolis ut ab omni Ecclesia in perpetuum
observetur, nulla id ungquam lege, nullo hominum consensu, nec
contraria quavis consuetudine licebit fidelibus vel abolere vel pro
suo eorum' arbitrio mutare.

. ΣῊΝ
v. Hoe vero quum apud omnes veritatem et pacem amantes im

confesso sit, ut causam nostram obtineamus, duo hic tantum pro-
banda nobis atque explicanda sunt; 1. Hujus diet divina imsti-
tutio; 2. Ejusdem traditio apostolica.

vi. Quaro igitur (sieut et antea faciebam in questione prima)
quid de isto hoc die in Lege nobis revelatum atque prescrip-
tum sit, Legem dico tam Veteri quam Novo Testamento com-
prehensam.

vii. Atgue equidem ex Veteri habemus decantatissimam illam
Psalmiste prophetiam, quando diem hune nostrum expectans dice-
bat David, Ps. exviii. 24, “Hic est dies, quem fecit Dominus,” §c.;
que verba unanimi omnium consensu Patrum, ne uno quidem ex-
cepto, de die tantum Dominico Resurrectione Christi illustrato, et
deinceps sacris cetibus ae divino cultui consecrato, palam et per-
spicue explicantur. Testem advoco Wintoniensem nostrum, virum
in divinis literis et SS. Patrum scriptis exercitatissimum ; “ Om-
nis,” inquit, “dies Dominicus habet testimonium et observationis
sue auctoritatem ex. hac ipsa sacra Dei Scriptura” (Cone. 18. De

b [καὶ τὸ μὲν σάββατον καὶ τὴν

Ἰουδαϊκὴν ἄλλην ἀγωγὴν ὁμοίως ἐκεί-
νοις παρεφύλαττον, ταῖς δ᾽ αὖ κυριακαῖς

τὴν δὲ κυριακὴν προτιμῶντας, εἴγε δύ-
ναιντο, σχολάζειν ὡς Χριστιανοί.---

Conc. Laod. (A.D. 364?) can. 29. Con-

ἡμέραις ἡμῖν τὰ παραπλήσια εἰς μνήμην
Tis τοῦ Κυρίου ἀναστάσεως ἐπετέλουν .---
Euseb. Hist. Eccl., lib. iii. 6. 27. (of
the Ebionites,) p. 121, 122.]

© [ὅτι ob δεῖ Χριστιανοὺς ᾿Ιουδαΐζειν,
καὶ ἐν τῷ σαββάτῳ σχολάζειν, ἀλλὰ
ἐργάζεσθαι αὐτοὺς ἐν τῇ αὐτῇ ἡμέρᾳ"

cilia, tom. ii. col. 570, A, B.]

4 [Qui (Antichristus) veniens diem
Sabbatum atque Dominicum ab omni
faciet opere custodiri—S. Greg. M.,
Epist., lib. xiii. Indict. vi. Ep. i. Op.
tom, ii. col, 1213, B. ed. Bened. |

M m 2

1 [Sic in

1S.]

532 APPENDIX.—NO. III.

Resurrect.©, et Cone. 2. de Prod. Pulv.£): ent suffragatur non tantum
Ignatius Apostolis ipsis coataneus (Lpist. ad Magnes.®) sed ipsa
etiam Patrum catena a Procopio Gazao ante mille annos edita”.
Aiunt enim “Non abs re dicitur, ‘Dies quem fecit Dominus, siquidem
ab ipso Domino resurgente cognomen desumptum erat, ut diceretur
Dies Dominicus,’ quem ex hoe ipso Dei instituto universa nune
observat Ecclesia. Quid quod firmiorem adhue habemus sermo-
nem, idem hoe comprobante beatissimo Petro Apostolo (Act. iv. 11,)
qui diem hune de quo Psalmista vaticinatus est Diem esse Resur-
rectionis Christi apertissime omnibus declaravit? Subsecutus est
mos populi Der universus qui unoquoque die Dominico per totius
anni circulum in ejusdem veritatis recognitionem cetus suos cele-
brarunt atque eundem Davidis prophete versiculum jam nune
utique impletum solenniter omnes et publice decantarunt.

vill. L Novo itidem Testamento proferimus locum superius ad-
notatum (ad Col. ii. 16) : “ Nemo vos judicet in diebus Sabbathorum,
que sunt futurorum umbra ; corpus autem (sive veritas) Christ.”
In hee verba diligentissimus atque optimus omnium sacrarum lite-
rarum interpres 8. Aug. ad hune modum commentatus est’: “ Quod
Judai in figura custodientes Sabbathum, nos in veritate celebra-
mus, observantes diem Dominicum.” Quis autem post impletam
Jiguram immutare nune poterit ipsam veritatem ? Similiter et
Leo Magnus, “ Implebatur umbra Sabbathi, quando mutabatur in
diem Dominicum.” Quod autem impletur, fizum est nec amplius
movert queat.

ix. Accedo ad apostolorum chorum, qui a Christo Domino edocti
hune ipsum diem per totum terrarum orbem perpetuis futuris tem-

¢ [The Lord’s Day hath testimony
in Scripture. I insist upon that;....
for how came it to be ‘the Lord’s
Day,’ but that, as it is in the Psalm,
‘the Lord made it ?’—Bp. Andrewes,
Sermon xiii. of the Resurrection, Works,
vol. 11. p. 426.]

f (Such in the Gospel of Christ’s
Resurrection, ‘made’ by God Dies
Dominicus ; and to it do all the fathers
apply this verse.—Id., Serm. i. of the
Gunpowder Treason; ibid., vol. iv.
p- 206. ]

& [μηκέτι σαββατίζοντες, ἄλλα κατὰ
κυριακὴν ζωὴν ζῶντες, ἐν 7) καὶ ζωὴ ἡμῶν
ἀνέτειλεν δι’ avtov.—S.Ignat. Epist.
ad Magnes., c. x. ap. Patr. Apost. tom.
ii. p. 20.—In the Interpolated Epistle,
ibid., p. 27, ἑορταζέτω πᾶς φιλόχριστος

Thy κυριακὴν, Thy ἀναστάσιμον, K.T.A. |:
+ 4 (Non ab re inguit, ‘‘ Quem fecit
Dominus :’’ siquidem ab ipso Domino
cognomen desumpturus erat, ut dice-
retur dies Dominicus, tanquam soli
Domino consecratus et dedicatus sit
ille unus dies.—Procopii Gazzi So-
phistee Comment. in Genes. cap. i. ἢ.
16. Tigur. 1555: who describes his
Enarrationes in Octateuchum (of which
the Comment. on Genesis is part) as
an abridgment of quotations “ ex patri-
bus orthodoxis aliisque scriptoribus.”
Ibid. p. 1.]

i [ This reference has not been found. |

J [Legalis festivitas dum mutatur,
impletur.—S. Leo, Serm. lviii., in Pas-
sione Domini vii. § 1. Op. tom. i. col.
219.]

DE DIE DOMINICO. 533

poribus observandum tradiderunt, et successoribus suis universim
veliquerunt.

x. Ld ipsum omnes fere cum antique tum recentioris Keclesia
scriptores inferunt ex tribus potissimum locis N. T. in quibus ob-
servationis diet illius fit mentio (Act. xx. 10; 1 Cor. xvi. 2; e¢
Apoc. 1. 19): adeo ut frustra sint pontificic Romanenses et inter
605 prasertim novi Jesuite, qui a traditione non scripta hijus feste
religionem nobis relictam esse volunt. Neque hic audiendi sunt ὁ
reformatis nostris aliquot (eorum ego nominibus parco), qui unum
Calvinum* (virum alioquin doctissimum, et non sine honoris pra-
fatione mihi nominandum) wna cum Centuriatoribus Magdebur-
gensibus' secuti de loco Act. xx. aliter sentire aut saltem dubitare
videntur. Calvinus tamen ita ambigebat, non quia non putavit
institutionem diei Dominici ad apostolos esse referendum, sed quia
non existimabat iltam mutationem tam mature ab illis esse fac-
tam ; ait enim, “Verisimilius est apostolos diem initio retinursse gam
tum usitatum (ne forte Judaos alienarent, et contra Keclesiam
suscitarent), postea vero Judaica superstitione coactos illo abrogato
Dominicum diem substituisse, et sacris actionibus consecrasse.”
Interim Beza™ conjunctissimus Calvini collega, (notis in Apoc|a-
lypsim]) non veretur asserere, “ Traditionem hance esse vere divinam’
et Spiritu Sancto dictante id ab apostolis fuisse factum.” Idem
afirmant Gallasius™ itidem Calvini collega (in Exod. xxxi.) et
Ant. Fayus® ejusdem Calvini im professione theologia successor (in
nu. Precept.), prater alios Eeclesiarum reformatarum clarissimos
Doctores, quorum hic longam seriem adnumerare supervacaneum

k [Calvin’s words on Acts xx. 7
are; “ὕπο autem die. Vel primum
diem hebdomadis, proximum sabbato in-
telligit, vel unum quodpiam Sabbatum,
quod posterius mihi videri posset magis
probabile: hac ratione quod dies ille ad
conventum habendum ex more aptior
fuit.’’—Joan. Calvini Comment. in Acta
Apost., cap. xx. v. 7. Op. (tom. vi.)
Amstel. 1667.]

1 (Docet autem ibi in Sabbato.—
Centuriatores Magdeburgenses, cent. i.
lib. 2. cap. 2. tom. ii. col. 16. Basilez,
1559. ]

m [Spiritu Sancto proculdubio istud
Apostolis dictante, pro prioris szculi
Sabbato, sive septimo die, assumptus
fuit novi hujus mundi primus, ....
Dominice igitur diei coetus. . . . apo-
stolica ac vere divine sunt traditionis.
—J. C. D. N. Novum Testamentuin

cum Th. Beze Annotationibus, 1582,
not. in Apoc. i. 10. ]

n {Non abs re igitur sublata inter nos
Sabbati observatione, Dominicus dies
in ejus locum substitutus est. Neque
hoe institutum ab hominibus, sed jam
inde ab apostolis accepimus: hoc est,
a Spiritu Dei quo ipsi regebantur.—
Nic. Gallasius, in Exodum Commen-
tars, (in Exod.) xxxin 17.) pa 196:
Geneve, 1560. ]

° [(Merito igitur dixerimus apo-
stolos Spiritu Sancto duce pro septimo
illo die Legali eum substituisse qui
primus erat in prioris mundi creatione,
&c.—Antonius Fayus, Theses Theols-
gicee in Schola Genevensi, &c., ab Ant.
Fayo et Theodoro Beza proposite ct
disputate, Thes. xxxiii. In Quartum
Legis Dei Preceptum, ὃ 12, p. 60. 410.
Geney. 1586. |

534

Soret. Id autem omnes ex his tribus locis unanimi consensu
comprobant.

Sed prestat antiquos patres in eandem sententiam proferre,
viros omni laude omnique exceptione majores. Ignatium pramisi:
subsequatur Justinus Martyr’, “ Die qui solis dicitur conventus
Jit omnium ;? atque hune morem Christus Dominus apostolos suos
docuit (Apolog. 2. ad Imp.) Scripsit inter Gracos Melito® Sarden-
sis Episcopus librum integrum de die Dominico circa annum Domini
170, et Dionysius Corinthiorum presul (ei coevus) in Epist. ad
Soterem* (que extat apud Eusebium, lib. iv. ο. 22,) eapresse diem
Dominicum cultui divino dicatum dixit. Eundem vero a toto orbe

Christiano simul fuisse invariate receptum docent nos vetustissimt
scriptores, Tertullianus (lib. de Cor. Mil. et Apol. adv. Gentes 5)
et Cyprianus (Epist. ad Fidum, et lib. de Opere et Eleemos.)*:
Luselius autem hujus diet celebritatem ad Christum authorem
manifestissime refert, (ad finem Orat. de Laud. Constantini*.)

APPENDIX.—NO, III.

© Quis,”

inquit, “ Gentilium Deus aut heros idem fecit quod Chris-

tus, qui cunctis totius orbis incolis, seu terra seu mari ili sint,

P [Cosin appears to have referred to
the following passage of S.Justin M.:
τὴν δὲ τοῦ ἡλίου ἡμέραν κοινῇ πάντες
τὴν συνέλευσιν ποιούμεθα, ἐπειδὴ πρώτη
ἐστὶν ἡμέρα, ἐν ἣ ὃ Θεὸς τὸ σκότος καὶ
τὴν ὕλην τρέψας κόσμον ἐποίησε, καὶ
Ἰησοῦς Χριστὸς 6 ἡμέτερος σωτὴρ τῇ
αὐτῇ ἡμέρᾳ ἐκ νεκρῶν ἀνέστη" τῇ γὰρ
πρὸ τῆς κρονικῆς ἐσταύρωσαν αὐτὸν, καὶ
τῇ μετὰ τὴν κρονικὴν, ἥτις ἐστὶν ἡλίου
ἡμέρα, φανεὶς τοῖς ἀποστόλοις αὐτοῦ καὶ
μαθηταῖς ἐδίδαξε ταῦτα, ἅπερ εἰς ἐπίσκε-
ww καὶ ὑμῖν ἀνεδώκαμεν.---. Just. M.
Apol. i. c. 67. Op. p. 84, A, B. See also
the passage cited above, p. 442, note
τη. The words “atque,’’ &c., are not
in Justin. ]

4 [In Eusebius’ Hist. Eccl., lib. iv.
c. 26. (p. 188.) in a list of Melito’s
writings there occurs: καὶ 6 περὶ Ku-
ριακῆς Adyos: and in Jerome (De Vir.
Illust. c. 24. Op. tom. ii. fol. 851, de
die Dominica librum unum. }

: [τὴν σήμερον οὖν Κυριακὴν ἁγίαν
ἡμέραν διηγάγομεν, ἐν ἣ ἀνεγνώκαμεν
ὑμῶν τὴν émotvdAjv.—Dionysii Epise.
Corinth. Epist. ad Soterem Episc. Rom.
apud Euseb. Hist. Eccl., lib. iv. c. 23.
(p. 187.) The Latin version is: Ho-
die sacrum diem Dominicum transegi-
mus.” ]

s [Die Dominico jejunium nefas du-
cimus. Tert. de Corona Militis, c. 3.

(Op. p. 102, A.) Sidie solis letitiz in-
dulgemus, alia longe ratione quam
religione solis, &c. Id. Apol. ο. 16.
(p. 16, B.) Alii plane humanius, solem
Christianum Deum estimant, quod
innotuerit ad orientis partem facere nos
precationem, vel die solis letitiam cu-
rare, &c.—Id. ad Nationes, lib. i. ο. 13,
(p. 50, A.)]

' {Nam quia octavus dies, id est,
post Sabbatum primus, dies futurus erat,
quo Dominus resurgeret, et nos vivifi-
caret, et cireumcisionem nobis spirita-
lem daret, hic dies octavus, id est, post
Sabbatum primus et Dominicus, pre-
cessit in imagine.—S. Cyprian. Epist.
lxiv. ad Fidum, Op. p. 161. (ed. Fell.)
Locuples et dives es, et Dominicum
celebrare te credis, que... in Domi-
nicum sine sacrificio venis. — Id. de
Opere et Eleemosyna, p. 203. (ed. Fell.)
see Fell’s note in loc. }

ἃ [τίς πώποτε Ocds ἢ καὶ ἥρως. . -.

“τοῖς τὸ μέγα στοιχεῖον τῆς γῆς οἰκοῦσι,

τοῖς τε κατὰ γῆν καὶ τοῖς κατὰ θάλατ-
ταν, ed ἑκάστης ἑβδομάδος τὴν κυρια-
κὴν χρηματίζουσαν ἡμέραν, ἑορτὴν ἄγειν
ἐπιταυτὸ συνιόντας παραδέδωκε" καὶ
αὐτὰ σώματα πιαίνειν, τὰς δὲ ψυχὰς
ἐνθέοις παιδεύμασιν ἀναζωπυρεῖν παρε-
oxevace.—Euseb. Orat. de Laudibus
Constantini, c. 17.ap. Hist. Eccl.Script.,
tom. i. p. 773. ]

DE DIE DOMINICO. 535

prescripserit ut singulis septimanis in unum convenientes diem
Dominicum festum celebrarent, institueritque ut sicut corpora
pascerent cibariis, sic animas divinis disciplinis perficerent ?? Ht
alibi’, “ Ipse enim Christus Servator noster tradidit nobis hune
diem observandum.”
ριακὴν, “ mandavit Dominus servari diem Dominicum ;”
μετέθηκε δὲ ὁ Κύριος τὴν τοῦ σαββάτου ἡμέραν εἰς Κυριακὴν,
“ Dominus transtulit diem Sabbathi in Dominicam.” Siuniliter
Nazianzenust; “ Dicitur dies Domini, quia a Domino institutus
est.” Imprimis vero illustria sunt S. Aug. verba (Epast. 19. ad
Jan. c. 13%) “ Dies,” inquit, “ Dominicus non Judais sed Chris-
tianis resurrectione Domini declaratus est, et ex illo cepit habere
Jestivitatem suam.? Et alibi (Serm. 15. de Verb. Ap.) “ Do-
mint resurrectio promisit nobis aternum diem, et consecravit nobis
diem Dominicum.” WSicut enim Sabbathum Creator noster bene-
dixit, ita primam Sabbathi Salvator noster dedicavit. Quis autem
hac omnia poterit legere, et institutionem divinam non agnoscere ὃ
Sane quod fecit Christus, quod docuit, mandavit, transtulit, tradi-
dit, consecravit, dedicavit, declaravit, atque prescripsit, quin od
divine sit institutionis, nulli dubium esse potest. Adeo ut miran-
dum sit, esse nunc in Eeclesia, qui contra consensum Ecclesia tum
antique, cum recentioris, aliter sentire videantur: post tot enim
accurata prejudicia in ipso Dei verbo fundata, velle unius aut
duorum triumve opponere novam opinationem, id profecto nimis

Athanasius*, ἐνετείλατο φυλάττειν τὴν Κυ-
et iterum’,

est temerarium.

xii. Ante Constantini Magn. Imp. tempora martyrium passos
esse quamplurimos legimus, ob defensatam quoque (inter alia) hane
diem Dominicam, tanquam insignem religionis Christiane charac-
terem. Interrogabant enim pagani, ““ Numquid Dominicam ser-
vasti? et responsum est a singulis, Utique Christianus sum, neque
illam diem omittere possum, immutabili lege ab unwersis fidelibus
eustodiendam.”

τ [This has not been traced. }

x [This seems to be a mistaken re-
ference to the passage; ὥςπερ οὖν eve-
τείλατο φυλάττειν πρότερον τοῦ σαβ-
βάτου τὴν ἡμέραν τ οὕτως τὴν
Κυριακὴν τιμῶμεν, μνήμην οὖσαν ἀρ-
χῆς δευτέρας ἀνακτίσεως. --- Pseudo-
Athanasii de Sabbato et Circumcisione,
§ 4. Op. S. Athan., tom. ii. p. 57, D.
See Heylin’s History of the Sabbath,
part 11. chap. 1. ὃ 3. p. 8, where the
words are cited in part. ]

Υ [μετέθηκε δὲ ὃ Κύριος τὴν τοῦ σαβ-
βάτου ἡμέραν εἰς Kupiaxny.—Pseudo-
Athanasii Homilia de Semente, § 1.
ibid., p. 60, A.]

2 [This has not been traced. ]

a(S. Aug. Epist. lv. (al. xix.) ad
Januarium, cap. 13. § 23. Op. tom. it.
col. 136, F.]

Ὁ [Id. Serm. elxix. (al. xv. de Verb.
Apost.) cap. 2. ὃ 3. Op. tom. vy. col.
809, 1,1

ΛΑΡΡΕΝΏΌΙΧ. ΝΟ, III.

xiil. Labentibus tamen postea seculis, cum in multis aliis, tum
in hac re plurimum, pietatem hominum deferbuisse fatendum est.
Lt postquam exorti sunt scholastici atque ordines Mendicantium,
non tanti esse putabatur apostolorum precepta conservare, quanti
erat autoritatem Pape promovere. Hi enim primi omnium nune
in dubium vocare, nune etiam contra definire quam que olim ab
apostolis et recepta sunt et tradita, atque adeo omnia potestati
ecclesiastice h.e. Romano Pontifici subjicere ceperunt. Hine
etiam orta Jesuitarum dogmata, per que liceat nunc Christianis
unoquoque die Dominico ludis theatralibus, scenis, spectaculis,
choreis, et venationibus vacare, h.e. si non diem ipsum, religionem
tamen ipsius die pro cujusque libitu immutare. Accedunt Ana-
baptista, qui utriusque questionis (tam hujus quam alterius a doc-
tissimo hodie respondente proposite atque defense) tollunt sub-
jectum, et sub pretexrtu Christiane libertatis, omnem omnino
tum sacrorum ordinum tum dierum differentiam, etiam quoad
usum, sublatam volunt. Periculum autem est, ne et illi visdem
quibus Anabaptista et Jesuite argumentis pugnent, qui diem hunc
nostrum Dominicum sede sua fixum, vel mutatum velint, vel saltem
mutabilem esse contendant. Inter nostrates nullus mihi hactenus
visus est, qui hoc expresse affirmaret ; si qui tamen sint, eorum
temeritati opponimus jus divinum tam Veteri quam Novo Testa-
mento exploratum, Ecclesiam universam, nominatim autem hane
nostram Anglicanam (Homit. de loco et tempore precum®), et lauda-
tissimos virorum 2. Hookerum*, L[ancelotum] prasulem Winto-
niensem®, et venerandum antistitem D™ Primatem Hibernia’, qui
comitia hee nostra academica suo hodie splendore illustrare voluit,
et quas nunc tuemur theses utrasque calculo suo comprobure.

xiv. Denique, ipsa quoque omnium seculorum experientia sen-
tentie nostra veritatem confirmat, quum Ecclesia Christiana in
nullisé conciliis aut synodis vel diem hune primum instituerit, vel

¢ [This example and commandment
of God the godly Christian people be-
gan to follow immediately after the
ascension of our Lord Christ, and be-
gan to choose them a standing day of
the week to come together in; yet not
the seventh day, which the Jews kept,
but the Lord’s Day, &c., &e.—Hom.
on Place and Time of Prayer, P. i.
p. 343. ed. Corrie, 1850. ]

4 (Hooker, Laws of Ecclesiastical
Polity, book v. c. Ixx. ὃ 9.]

© {See Bp. Andrewes’ Speech against

Traske, (Minor English Works, p. 83,
Oxford, 1854); and above in p. 532,
notes e, f. |

f [ Ussher finally quitted Ireland early
in 1640, and resided for the latter part ἡ
of that year principally in Oxford. No
other trace occurs of his visit to Cam-
bridge. See his Life by Elrington. ]

& Quod vero universa observat Ec-
clesia, nec conciliis institutum, sed sem-
per retentum est; id non nisi ab apo-
stolis Christi traditum rectissime credi-
tur.—S. Aug. 1. 4, de Bapt. contra De-

DE DIE DOMINICO. 537

institute mutationem diei unquam attentaverit ; neque unquam
futurum sit ut sine maximo Christianorum scandalo eam quoquo-
modo attentet, quia nulla causa aut occasio singularis cogitart
potest, que diem hance memoria resurrectionis Domini et sanctis-
simis usibus dicatam mutabilem reddat: contra de aliis legibus ad
tempus tantum institutis censendum est, harum enim cum causa
mutata sit, ipse etiam leges mutari possint, et soleant ; at in hac
nostra, causa perpetua et sempiterna erit, nec convelli aut loco suo
moveri queat. Nec quicquam valet illud a Suarezio™ suggestum ;
“mutari scilicet hune diem posse in alium per autoritatem {70-
clesiea absolutam, non vero practicam:’ non minus enim valuisset
hae distinctio in Sabbathum olim Judeorum, quam in nostrum qua-
drat Dominicum, quum in neutro erat aliquid intrinsecum quod
hujus vel illius mutationem vetuit, sed externum tantum Dei man-
datum. st vero lew divina positiva, nulla autem reals sancti-
tas, que vel Sabbathum Hebraicum vel Dominicam Christianam ὦ
quavis alia die dispescuit. Aio igitur, quod stante lege Evangelica
non magis in nobis sita est potestas mutandi Dominicam, quam in
Judais olim erat transferendi Sabbathum stante lege Mosaica. At-
que hae tandem conclusio sit utriusque questions immota et immu-
tabilis. Quod restat, gratias agamus Domino Deo nostro, §e.

natist. c. 24. [§ 31. Op. tem. ix. col. h [Quoted by Heylin, Pt. ii. c. 6.

140, C, Ὁ. Quoted by Cosin himself τ. 173. ]
in the margin of his MS.]

΄

GENERAL INDEX.

Α.

Absolution, authority of, 47, 284; value
of, 165, sqq.; efficacy, 164.

, posture in giving, 47.

by the bishop, if present, 108.

Adoration in the Eucharist, to what di-
rected, 348.

Agatha, St., 26.

Agnes, St., 25, 193, 194.

Agnoete, heretics, 258.

All Souls, Day of, 431, 452.

Alms at burials, 172.

Alphage, St., 197.

Altar, name of, 85, 88, 309; its early
use, 87.

ἡ place of, 85.

Ambrose, St., his day, 30; his life, 196,
197; author of hymns, 61; of 76
Deum, 64; of antiphonal singing,
54,

Amen, ancient use of, 369; power of,
445; said by the communicants at
receiving, 112, 113.

Andrew, St., feast of, 82, 290, 484.

Anne, St., 34.

Apostles’, see Creed.

Ash-Wednesday, ancient service on,
385.

Assumption of the Blessed Virgin, 203—
218.

Athanasius, St., see Creed.

Augustine, St., of Canterbury, 32.

of Hippo, 218—222,

428; complained of multiplied cere-

monies, 187, 188.

B.
Banns of Marriage, 157, 368.

Baptism, times of administering, 135,
482; place of, 135,136; element of,
137, 358, 359, 483; affusion in, 359 ;

_ use of Cross in, 359, 360; minister
of, 141; exorcism used in, 139.

, Private, rules for, 141, 142.

Barnabas, St., 32, 427.

Bartholomew, St., 427.

Bells. ringing of, condemned by Bucer,
417; Grindal’s rule respecting, ibid.

Benedicite, 65 ; when to be said, ibid. ;

ancient manner of saying it in Lent,
236.

Benedict, St., 29.

Bible, our translations of the, 188.

Bishops, ordination by three, 395; suf-
fragan, what, ibid. ; precedence of, in
England, 396.

Blase, St., 26.

Blessing, proper to bishops, 124, 472,
473.

Boniface, St., 82.

Book of Common Prayer, see Common
Prayer.

Bread, breaking of, manner of, 342.

Bread and Wine, consecrated, 130,
131, 356 ; unconsecrated, ibid,

Breviary, ancient, its difficulties, 185.

Bucer’s objections to ringing bells, 417;
to vestments, lights, gestures, &c.,
418; to many holydays, ibid.; to
keeping churches open, 419; urged
taking away vestments, 440; wished
that all present should communicate,
468 ; that the Church-lands should
be restored, 469; recommended a
uniform confession of faith, ibid.;
stricter examination before ordina-
tion, ibid.; yearly synods, ibid. ; his
censures on the Service for the Holy
Communion, 475, 480; objections
respecting Service for Confirmation,
488, 459; to Catechism, 491; cen-
sures on Service for Matrimony, 492,
sqq.; urged table of Consanguinity ;
his censures on Service for Visita-
tion of the Sick, 495, 496; and for
Burial of the Dead, 498, 499.

Burial of the Dead, see Dead.

C.

Candles on the Altar, see Ornaments.
Catechism, Bucer's objection to, 491;
how often to be used, ibid.
Ceremonies, 12, 13; uses of, 13, 415;
rules in reforming, 15; what we re-
tain, 306, 807; those of Edwd. VI.’s
first book not condemned, 12, 416,
418; rules there respecting, 416,
417 ; Bucer’s objections to, 418.
Chad, St., 27.

510

Chalice, material of, 346.

Chancellor, what, 185.

Chancels, 227, 228.

Chanting, of what character, 235.

Chapels, private, what, 180.

Chrism, not essential to baptism.

CHRIST, growing in wisdom, explained,
199—202.

Christian, name of, 360.

Chrysostom, St., prayer of, 454, 455.

Church, the whole, includes the de-
parted, 107, 119.

Church militant, prayer for, like primi-
tive intercession, 465—468 ; changes
in, ibid.

Churching of women, rules respecting,
4.99, 500.

Civil Power, authority in matters of
religion, 179, 181; delegated to ec-
clesiastics, 412.

Clement, St., 432.

Clergy, whether secular employment
allowed to, see Ordination, 890—
392.

Collects, &c., 69, sqq.; origin of name,
245 ; compared with those of Sarum
Missal, 246, sqq.

Commination, how often to be used, 50.

Common Prayer to be used daily, 6,
9—12, 186.

, Book of, derogation of,
180. ἧ

, First of Edward, indi-
rectly confirmed by ours, 7; cere-
monies of, not condemned, 12, 416.

Communion, Holy, see Eucharist, Sacra-
ment.

, daily celebration supposed
by our Church, 16, 104, 124, 125;
see 518.

, frequency of, 128, 129, 132,
sqq-, 857, 480.

, preparation for the service,
82.

——-——, preparation for receiving,
100, 101.

————, manner of receiving in the
hands, 111.

, admission to, 84.

» non-communicants not to

be present at, 98, 99.

, two on Christmas- Day, 456.

——_,, of the Sick, 496, 497.

of Saints, 361, 448 ;

see
Creed.

Confession in Morning Prayer, Bp. An-
drewes’ enlargement of, 46; use of,
443, 444.

to the priest, duty of, 99,
100, 102; virtue of, 163.

Confirmation, its relation to Baptism,140;

~names of, 142; nature of, 142, sqq. ;
its antiquity, 490; a Sacrament, (in a

GENERAL INDEX.

sense,) 132; age for receiving, 144,
146, 488; virtue of, 145, 147; neces-
sity of, 146, sqq.; not absolute, 484,

485; must precede admission to Com-

munion, 156; what is essential to,

148; ceremonies in, 149, 486, 487;

ratifying baptismal vow at, 487;

address respecting, 526—528.

Consecration in the Eucharist, its con-
tinued effects, 131; ancient words
of, 109; effectual, 106; ours as full
as the Roman, 106; by what words
perfected, 110; of bread and wine
separate, 342.

Corpus Christi, feast of, 283.

Creed, Apostles’, Comment on, 236, 361,
448, 449.

—, Nicene, when first said in the
Chureh-service, 91, 92, 462, 463;
comment on, 311, 316.

of St. Athanasius, comment on,
238—241, 450, 451.

Cross, Invention of, 80, 199—202.

Custom, see Desuetude.

Cuthbert, St., 28.

Cyprian, St., 429.

3 D.

Daily Service, 6, 9—12; obligation to
say it, ibid., 186; see 503.

David, St., 27.

Days of week, names of, 22.

Deacons, age for ordination of, 385 ;
see Ordination ; distinguished from
priests, 471.

Dead, burial of, who to be admitted
to, 371; rites at, 165, sqq.; service
in King Edward’s first book, 497—
499; communion at, 171; its object,
ibid., 3851, 352, 378, 382; alms at,
172.

prayers for, in Church of Eng-

land, 169, 241, 351, 373—379.

do not imply purgatory, 374, 375.

Desuetude, does it excuse non-observ-
ance? 184.

Dunstan, St., 31.

E.

Easter-Even, ancient rites on, 279.

Edmond, St., King, 222.

Edward FI., Common Prayer-books of
his reign, see Common Prayer.

Edward, St., 28, 33.

Elevation of the Host, not primitive,
340, 341.

Ember Days, why fasts, 91.

Epiphany, proper lessons for, 19; great-
ness of festival, 71.

Sundays after, service on,

76; comments on, 255, sqq.

GENERAL INDEX.

Epistles and Gospels, why selected, 69 ;
antiquity of, 247; manner of read-
ing, 90, see 513; anciently, 248,311.

Etheldred, St., 223.

Eucharist, institution of, 339, 340;
names of, 299; order for adminis-
tration of, ancient, 303, 318, 321;
our own, 303—305, 458—462; daily
celebration supposed, 16, 104, 124,
125, 128, 129; benefits to the re-
cipients, and to those for whom we
pray in it, 336; see Communion, Sa-
crament, Sacrifice, Adoration.

Eves of Holydays, why fasts, 24, 91.

Exorcism, in baptism, 139.

F.

Fabian, St., 25.

Fasting, its objects, 272, 273; days
for, what, 29, 24, 95; part of our re-
ligion, 94; not on Sundays or Christ-
mas Day, 39.

Funerals, banquets at, 171; see Dead,
burial of.

G.

Gloria Patri, history of, 48, 55, 56,
440.

in Excelsis, history of, 123.

Good Friday, why so called, 277; an-
cient rites on, 279.

Gospels, see Epistles ; manner of read-
ing, 90, 91.

Gradual, what, 249.

Gregory, St., 28.

H.

Hallelujah, when said of old, 50.

Hilary, St., 25, 424.

Holydays, discrepancies in rules re-
specting, 20, 21, 37, 38, 226, 435,
506; why observed, 38, 435; con-
currence of, 188, 503.

Homilies, antiquity of, 316, 318, 463;
English written in haste, 93; their
authority, ibid.

Hymns, antiquity of in service, 59—63 ;
at funerals, 167.

J.

James, St., the Greater, 203,

——— the Less, 198, 425.

Jerusalem, siege of, 285, 286.

JESUS, name of, Feast, 35.

John, St., Evang., 224, 434; ad Port.
Lat. 81.

541

John, St., Bapt., beheading of, 36.
Jude, St., 431.
Jurisdiction, who have it, 182.

K.

Kalendar, filled in by Cosin, 225 ; com-
parison of several, 419.

King, power of in appointing bishops,
395.

—— prayer for, 243, 245.

Kneeling, proper posture for humble
prayer, 45, 237, 584; for priest in
receiving the holy Sacrament, 112;
see 517.

ibe

Lawrence, St., 35.

Lent, Sundays in, services for, 78.

Lessons, origin of, 17; ancient use,
ibid., 413; use in divine service,
56, &c., 446, 447 ; proper, for certain
days, 189, 422; manner of reading,
57, 58, 447 ; alteration of, 420.

Litany, place of saying, 67; when to
be said, 67, 451—453; comments
on, 67, sqq-, 241—245, 453.

Lord, The, be with you, 449.

Lord’s Day, rules respecting work on,
362, 863; immutable obligation of,
599, sqq.

Lord’s Prayer, Bp. Andrewes” enlarge-
ment of, 48; the foundation of all
our prayers, 234; always said at the
consecration of the Eucharist, 114,
347; concluding clause of, 234;
manner of saying, 384,

Lucian, St., 5, 24.

Luke, St., 429.

M.

Magdalene, Mary, St., 88, 457.

Margaret, St., 33.

Mark, St., 198, 425.

Marriages, second, did not receive the
Church’s benediction, 161.

Martin, St., 33.

Mary, St., nativity of, 222; visitation
of, 33; assumption of, 208—218.
Mass, name and reality, 301, 802, 356;

solitary, condemned, 98, 99, 126,
127; special, of old against the

plague, &c., 246; see Communion.

Matrimony, why ordained, 58, 492;
rites of, 156; times of, 367, 523;
legitimate, 157; banns of, 157 ; im-
pediments of, 158, 159, see 523;
ring in, 160, 493; gifts at, 493;
blessing of priest in, 160, 161;
priest’s instructions previous to, 162;
our service illustrated from the Sa-
rum rite, 367—370.

542

Matthew, St., 222, 428.

Maundy Thursday, ancient rites on,
276, 277.

Minister, what, 230.

Missa Catechumenorum, 219, sqq.; Fi-
delium, ibid.

Months, names of, 21.

nN,

Nicomede, St., 32.

Novelties in religion to be avoided, 3,
4; avoided by the Church of Eng-
land, 13.

O.

Oblation, prayer of, proper place for,
114, 347; its import, 119, 120, 347,
351,352; where said by Bp. Overall,
114, see 517.

Offertory, ancient manner of, 321, 322;
other sentences for, suggested by Bp.
Andrewes, 96; manner of offering,
97, see 514,

Oratories, see Chapels.

Ordinary, what, 183.

Ordination, age for, 386; qualifica-
tions for, 386, 390; impediments to,
389, 390.

Ornaments in divine service, justified,

40, &c., 229; what are enjoined, 42, °

43, 230—233, 305—307, 416, 438—
441, 507.

ἘΣ

Passover, our Lord’s celebrating it, 337,
338; rites of, 339, 340.

Paul, St., Feast of Conyersion of, 26;
service on, 83.

Perpetua, St., 27.

Peter, St., 203; his prerogatives, 294,
295. :

Philip, St., 198.

Pie, 185.

Praise ye the Lord, said of old, 49, 50.

Prayer, repetition in, 244; posture in,
307, 308, (see Kneeling); prescript
form of, 401—410; Morning and
Evening, time for, 66, 506; place
for, 227, 435—438 ; preparatory por-
tion of, why added, 44, 47,441; see
Common Prayer and Daily Service.

Prefaces in Communion Service, anti-
quity of, 330, 331.

Presence, see Sacrament.

Priest, name of, 88, 308, 309; all
Christians in a sense priests, 353.

Prisca, St., 25.

Proclamation for Uniformity in Com-
mon Prayer, 184, 503,

Prose Tract, what, 255.

Psalms, use of in service, 51, 53, 446;

GENERAL INDEX.

4
singing of, 52; manner of singing,
53, 55; what to be sung, 421; pro-
per Psalms, 421,
Pulpit, 383.

Q.

Quinquagesima, see Sepluagesima.

R.

Reformation of Services, 8; ours gradual,
410,412; how carried in parliament,
412.

Richard, St., 29.

Ring-finger, 160, 493.

Roman, ritual practices, not necessarily
to be observed, 5; agreement with
no objection, 413.

Ss.

Sabbath, 560, sqq.

Sacraments, nature of, 8366, 367 ; num-
ber of, 180, 151, 863—866.

—— of the Body and Blood of
Christ, elements of, 151—154, 481;
Christ’s Body and Blood present in,
after consecration, 104; truly ex-
hibited, 336; really, not corporally,
155, &c., 345, &c.; received with the
elements, 580, whether eatra usum
Sacramenti, 130—132, 345, 357;
elements not called Bread and Wine
after consecration, 109, 120; they
remain there still, ibid.; what re-
mains of, how to be consumed, 130,
132, 356, 481, see 519; mode of
delivery, 111; the cause of immor-
tality, 122.

Sacrifice, nature of, 115; kinds of, 117,
347—350; that of the Eucharist, 114,
115, 354, sqq.; contrasted with that
on the cross, 107, 338, 350, 351; com-
memorative, 101, sqq., 151, 334, 335,
343, 344; representative, 119, 349;
in one sense true, real, efficient, and
propitiatory, 107, 544. (see pp. 118,
119,) 120, 336; not a proper sacri-
fice, 347—3851, 354; virtue of it
affects the absent, 352; and the
dead, ibid. ; see Dead. Of ourselves,
120, 352.

Saints’ days, origin of, 23 ; reasons for,

81,192; see Holydays.

— All, Day, 36.

Salisbury Use, 185, (compared with that
of the Common Prayer-book through-
out second series of notes).

Septuagesima, &c., origin of, 77; Les-
sons for, 18; Epistles and Gospels,
for, comment on, 265—272.

Sequences, what, 25.

GENERAL INDEX.

Sermons, antiquity of, 316—318 ; rules
respecting, ibid.; ancient place of,
463, 464.

Seaagesima, see Septuagesima.

Simon, St., 430.

Singing, use of, 52; antiphonal, 55,
445; at funerals, 165; see Psalms.

Souls’, All, Day, 431, 432.

Standing, posture for prayer, 307, 308;
proper posture in absolution, 47;
in psalinody, 54.

Sunday, why observed, 38, 389; sce
Lord's Day.

Sursum Corda, why said, 103, 104, 329,
330, 341, 470.

Swithun, St., 33.

Abs

Tapers at funerals, 166; in church,
see Ornaments.

Te Deum, antiquity of, 64; authors of,
ibid., 235.

Terms, law, why inserted in kalendar,
40.

Thanksgivings, special, 455, 456, 510.

Thomas, St., his day, 82,

543

Tractatus, old name for sermons, 316,
463.

Transfiguration, Feast of, 34.

Trinity, last Sunday after, rubric re-
specting, 80, 289.

U.
Uniformity, need of, 179, 401, 544.

Ve

Valentine, St., 27.
Vincent, St., 26.

W.
Wafer-bread for the Holy Communion,
481, see 518, 519.
Water mixed with wine for Commu-

nion, 151, sqq.
Wilful neglect, what, 179, 180.

NG

Year, beginning of, 190, 191; Chris-
tian, how divided, 69.

PRINTED BY MESSRS. PARKER, CORN-MARKET, OXFORD.

Ρ- 9,

ADDITIONS AND CORRECTIONS.

note q, insert at beginning of note, ‘‘ Rather, the Council of Vannes.”

21*, after line 16 insert the first four lines of p. 192, and the note on them.
28*, after line 18 insert the last five lines of p. 197 and first seven of p. 198,

96,

106,
122,
130,
141.
152,
192,
217,
235,

299
315,
334,

400

ν

and the note.

for note n substitute, “* Becon’s Reliques of Rome, No. 58, Of Fasting.—
Works, vol. iii. fol. 353. Lond. 1560—64.”’

line 18, for ‘‘ Blood” read “ Death.’’

dele last line of text: it belongs to the second series, see p. 355.

second column of notes, second line, dele comma after MS.

note w, line 3, for “ col.’’ read ‘‘ Col.”

note k, line 7, for ‘ Conscr.’’ read “" Consecr.”’

note f, line 3, for “‘ Apol.”’ read ‘‘fol.”

note z, line 2, after ‘* Ut supr.” insert ‘‘ See above, p. 206, note p.”’

after line 2, insert “ In such places where they do sing, then shall the Lessons
be sung in a plain tune.’’ }

note, col. 2, last line but one, for “‘end”’ read “ beginning.”

note r, for “ Baronii,” read ‘* Baronius.”’

note y, for “ are cited by Lanfranc,” read ‘‘ are found in Lanfranc, and are
cited by.”

line 1, after Du Plessis put note-mark δ, and at the foot of the page add
this note: * [This is the argument of the work of Philip Du Plessis
Mornay, De Sacramento Eucharistie ; see the Prefatio, pp. 28, 29,
(ed. Hanov. 1605,) “ ab initio non fuit sic.’’ |

* In these two cases, notes belonging to the first series were omitted, and
printed in the second series.

BX 5035 .15:€6 v.5 SMC
CosIN, JOHN, 1594-1672.
WORKS. --

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